The World Possessed with Devils, Dialogue 5 – Dialogue introduction 5
¶The fift Dialogue of the Demoniacke world, intituled Lunatike Diuels.
Theophraſt. Toby. Ierome. Euſtace.
Theophraſte.
THere is no man liuing, but that would be greatly afeard, when as hee conſidereth of the eſtate where in theſe poore and miſerable demoniackes ſtoode, who were poſſeſſed with a Legion of Diuels. But if they were very miſerable, no doubt of it, the eſtate of ye lunatike, deafe, dumb, & blind altogether, ſeemeth vntounto me to bee moſt vngracious.
Tob.
I warrant thee, the leaſt of all theſe miſchiefes is great enough to make the eſtate of a poore man miſerable. For, although we bee neuer wholy blind, deafe, nor dumb, yet ſee how we take on, when as our ſight alone, beginneth to faile vsus, and that wee muſt bee faine to vſe ſpectacles? Or, if wee heare not ſo well as wee were wonted to do? or that we ſtammer, or hauehave any other impediment in our tongue, and ſpeake not ſo plainely as wee woulde. And if we be thus at this point, wee may eaſily iudge, what a miſerie it is to bee altogether blinde, deafe, and dumbe. But, if we hauehave al theſe at once, beſides a number of other ſtrange diſeaſes, ioyned together with thē, then is there a notable ſort of miſchiefes piled vp in vsus all at once.
Theo.
That is out of al doubt, and by how much both the ſight, the hearing, & the ſpeech are the excellent giftes of God, by ſo much are thoſe mē moſt miſerable, who are depriued of them.
Tob.
For mine owne part, I verily ſuppoſe that there is no man liuing but had rather die tenne times, then he would be only blinde, deafe, and dumbe, although hee were no demoniacke.
Theo.
Surely, hee that ſhould be in that eſtate, ſhoulde be more miſerable, as a man would ſay, then the very bruite beaſt. Now imagine that this might be, when as the diuell ſhould be amiddeſt all his miſchieuous turnes, whereof he is the cauſe & inſtrumēt. And if wee muſt iudge theſe Demoniacks to be miſerable, what ſhall we ſay by them, who hauehave all theſe inconueniences in their ſoules?
To.
If we could aſwel diſcerne theſe miſchiefes in our ſoules, as we cā whē we hauehave thē in our bodies, I doe not dout but yt wee would be in greater fear of thē,2. Cor. 4. then we are.
Theo.
And yet for all this, they whome Satan the god of this world, hauehave blindfolded their eies, to the end they ſhould not ſee the light of the goſpell, and whoſe eares he hath ſtopped, that they ſhould not heare the worde of God, and whoſe tongues he hath tyed, yt they ſhould not call vponupon, and praiſe the Lorde, and ſuch as whoſe hearts he poſſeſſeth and hardeneth, to the end they ſhould not beleeue the goſpel, are without al doubt a great deale more miſerable and accurſed, then theſe dumb, deafe, and blinde demoniackes, where of wee ſpeake.
Tob.
And yet a man ſhall finde a great number of theſe demoniackes in the world.
The.
Why mā, there is almoſt nothing els in it. For we our ſelues, hauehave ſomtimes been all in this eſtate. And that which is more, al men are ſuch by their owne nature, vntill ſuch time as, Ieſus Chriſt commeth vntounto them, to driue out the diuel, who maketh them ſo deafe, dumbe, and blinde. And therefore,Deafe, dumbe, & blinde Demoniacks, healed by the goſpell. ſo often as we ſee any man conuerted to the Goſpell, wee muſt thinke it to bee ſuch a worke, euen a moſt excellente work of god: neither ought we leſſe maruel at the matter, then if wee ſawe him healing: the deafe, dumbe, & blynde demoniacks before our eyes. And by this we may iudge, what grace God ſheweth to thoſe kindes of people, out of whē Ieſus Chriſte driueth the Diuell, by the preaching of the goſpel; that they might ſee the light of God, whiche without al cōpariſon, is a great deale more to bee deſired; then the light of the Sunne, and make them▪ heare the voyce of theyr ſhephearde Ieſus Chriſte, and open theyr mouthes to preach & declare his prayſe and glory.The grace, whiche God ſheweth to men, by the preaching of the goſpel. For, there is no harmonie of the mouth, nor yet of muſicall inſtrument, to pleaſant to ye bodily eare, as ye voyce o… god is pleaſant to the eares of the ſoules, of the children of God. And as this greatly delighteth them; to heare this ſo ſweete and pleaſant a voyce, euen ſo likewiſe is it as great a delight to thē, to hauehave their mouths open, to magnifie and ſanctifie the name of God,What a curſed eſtate they are in, which are depriued of the goſpel. and to call vponupon him inceſſantly. And contrariwiſe, we may iudge in what a curſed eſtate they are, who bee depriued of this benefite of the Lord. For, it is euen as muche as if wee ſawe the Diuell viſibly raigne amongſt the deafe, dumbe, & blinde, neuer ceaſing tormenting of them, both in ſoule and body, more cruelly, then the moſte tormentious hangman in the world is able to deuiſe to torment the moſt wicked man that might poſſibly be committed into his handes.
Tob.
Aſſuredly, I doe tremble when I thinke of that whiche thou ſpeakeſt, and when I heare thee ſpeake.
Theo.
What wouldeſt thou then ſay, if thou ſhouldeſt ſee with thine owne eyes, the thing as it is in deed? For, if the Infidels, and enemies of God could perceiue and beleeue, that they were in this eſtate, no doubt of it, they would bee more afeard of it then they are.
Tob.
For mine owne part, I verily thinke, that they would fully and wholy bee contented to die, ſo that they might but only vnderſtand and lay hold of it.
Theo.
Why then, if the eſtate of all ſuch as remaine in the darkneſſe of error and ignorance, be ſo accurſed, horrible, and fearful, yet for all this, there are none of all thoſe which are in ſuch eſtate, who are more accurſed, then thoſe whome God reiecteth, by reaſon they hauehave cōtēned his holy word, and to whom he ſendeth his prophetes and ſeruants, to doe that duetie which the Lorde committed to Iſaiah, when as he ſaid vntounto him,Iſaiah. 6. Goe thy way, and tell this people, that in hearing they ſhall not vnderſtand, A propheſie of the hardening of their heartes, which contemne the goſpel.and in ſeeing, they ſhall not perceiue. Blockiſhe the hearte of this people, ſtoppe their eares, and cloſe vp their eyes, to the ende, they may not ſee with their eyes, nor heare with their eares, nor yet vnderſtande with their heartes, that they may not bee conuerted, and ſo bee healed.
Toby.
Surely, ſurely, this is a fearefull propheſie.
Theo.
By this we may euidently ſee, that euen as God by his iuſt iudgement abandoneth the Demoniackes vntounto the Diuell, ouer whom he gaue them power, euē ſo he abandoneth him, and diſchargeth his handes of all ſuch as contemne his giftes & grates,Exod. 4. 7. 8. 9. 10. to the end the diuell might cloſe vp theyr eyes and eares, and ſo harden their heartes as he did Pharaos, that they might periſh accurſedly, as they deſerued and wiſhed. For, ſeeing they toke pleaſure to blind themſelues, becauſe they would not ſee the light of the worde of God, and ſtopped their eares, that they might not heare his voice, and hardened their heartes, that they might not beleeue the goſpel, they well deſerued, that God ſhould forſake them.
Toby.
Verily, theſe men might well bee placed, amongeſt the blinde, deafe, and dumbe Demoniackes, ſaue that I thinke they are not dumbe to blaſpheme the name of God.
Theo.
If euer there were blinde, deafe, and dumb Demoniacks in the world, theſe are they. And the greateſt number of thoſe, are they who ſo greatly glory of the knowledge of the goſpel, & to be the people of God.
And therefore this propheſie of Iſayah, is alleadged and rehearſed ſixe times at the leaſt in the newe teſtament, as well by the foure Euangeliſts, as alſo by Saint Paule. For,Mat. 13. euen as the preaching of Iſaiah did blind and harden the heartes of thoſe hypocrites,Mark. 4. and rebels that were amongeſt the Iewes,Luke. 8. not through the Prophetes faulte,Iohn. 12. but through their owne:Actes. 28. euen ſo was the preaching of Ieſus Chriſte, and of his Apoſtles,Rom. 11. amongeſt them who in their dayes were like vntounto theſe, againſt whom Iſaiah propheſied. And we ſee that this propheſie is dayly accompliſhed▪ not onelyonly in Chriſtian Papiſtes, but alſo in ſuche as greatly boaſt of the reformation of the Goſpel: and more in them, then in any other beſides, becauſe they moſt villanouſly abuſe the graces which God hath beſtowed vponupon them. And therefore, becauſe their vnthankefulneſſe is merueilous great, it is good reaſon their puniſhment ſhould bee the greater. Wherefore, it is not without iuſte cauſe that this propheſie is ſo often repeated in the newe Teſtament, more then any other that is in all the Bookes of the Prophetes.
Tob.
I beſeech the Lord keepe vsus by his grace, yt we fal not into any ſuch inconueniences, to the end we become not ſuch deſperate Demoniakes. But what ſaieſt thou now of Lunatike Diuels?Lunatick Demoniackes. For thou haſt not as yet, ſet downe thine opinion of thē.
The.
Although Saint Matthew calleth this Demoniacke,Mat. 17. only Lunatike,Mark. 9. yet Saint Mark ſayth,Luke. 9. that he was deafe alſo, and Saint Luke,The power whiche the Diuell hath ouer young children, & what the cauſes thereof, are. that he was dumbe, and they all agree together, that he was euen ſo from his infancie.
Tob.
This is very ſtrange, that the Diuel ſhould hauehave ſuch power ouer young children.
The.
This is an example admonitatorie to vsus of many things, if we can wel conſider of them.
Tob.
I pray thee tell me what things they are.
Theo.
Firſt of all, wee are hereby to iudge of the ſtate & condition of our nature, and how corrupt and accurſed it is, by reaſon of ſinne, ſeeing, that euen from our infancie, the Diuel hath ſuch power ouer vsus. For, if young childrē were without …in, the Diuel ſhould hauehave no power ouer them,Originall …. no more then death which the diuel hath begotRom. 5. through ſinne. And therefore, Saint Paule proueth, that becauſe children dye, that they are ſubiect to originall ſinne,Bead againſt Iul. and that they hauehave alreadie deſerued puniſhmente for the ſame in this their infancie. And ſo, ſome of the auncient doctors of the Churche, take this example of the Lunatike infant, to proue the ſame, againſt all ſuche as denie originall ſinne, affirming, that young children are innocent, and without ſinne.
Tob.
Surely, the reaſon of theſe ancient doctors is built vponupon a ſound foundation.
Theo.
If children then of this age deſerue now ſuch iudgement at the handes▪ of God if God will iudge them in rigour, wee may ſoone hauehave an eſtimate, what vengeance we dayly deſerue at the hands of God, conſidering, that wee hauehave not this natural corruption onelyonly in vsus, which we call Originall ſinne, and is in young children, but that whiche is more, wee continually carry about with vsus the curſed and damnable fruites, by which, we inceſſantly prouoke the heauie wrath and diſpleaſure of God againſt vsus.
Tob.
This example ought to teach vsus, to humble our ſelues vntounto the Lorde our God,Mat. 6. and inceſſantly pray vntounto him That hee woulde not leade vsus into temptation, Luke. 11▪but deliuer vsus from euill. And therefore we ought to bee very watchfull, and ſtande vponupon our guard, to the end he ouertake vsus not vponupon the ſodaine. For, if this be ſo cruel an enemie vntounto young children, he ſure, hee will vſe no great curteſie vntounto vsus. And if GOD giueth him ſuche libertie to hurt young children, out of doubte, hee wyll neuer ſpare vsus, ſeeing that we hauehave a great deale more deſerued his furie and indignation, then young children?
Theo.
Euerye man may vnderſtande this, if hee will. But yet conſider ſomwhat more in another point, of the malice of Satan. It appeareth by the wordes of Saint Luke, ſpeaking of this miſerable Lunatike,Luke. 9. that the Diuel,Of the diſeaſe which this lunatike … had. tormented him not continually, but that hee gaue him ſome reſpyte, although but a little. For, hee ſetteth it downe in theſe plaine termes, that this Diuell, would hardly depart from this wretched childe. Whereupon, it muſt followe, that hee departed ſometimes from him.
Tob.
Is this the cauſe, why the Euā geliſts called him Lunatike.
Theo.
I doe not thinke,The falling ſick…s. that hee was called Lunatike, becauſe he had the falling ſickneſſe, which commeth by fittes, as the Moone increaſeth and decreaſeth. For, becauſe that this diſeaſe commeth of the infirmitie of the brayne, it therfore followeth the courſe of the moone. And again, becauſe the brayne is very colde and moyſt, it agreeeth mightily with the nature of ye Moone, which God hath created to be of ſuch a nature, as that it might preſerue colde and moyſt things, as hee hath created the Sun to bee of a hoate and drye nature, that it might preſerue the reſt of the ſame condition, to the ende, that all the creatures▪ of God, might be kept in order, which God in his Almightie prouidence hath diſpoſed.
Tob.
Is this the cauſe, why wee alſo commonly call this diſeaſe,The hi… euill. the hie euil, and that we terme them which are ſubiect there to, to fall into the hie euill?
Theo.
That may bee one cauſe thereof. For it cannot take a man hier, then by the head, or brain, when it taketh him in the head and braine, as that he falleth to the grounde, as a Butcher knocketh an oxe in the head. It is alſo ſaid of this Lunaticke infant, that the Diuell caſt him, and made him ſometimes fall into the fire, and ſometimes into the water, in ſuch ſort, as that it was maruaile that hee had not beene kild a thouſand times. It is likewiſe written, that he fomed at the mouth, and tare himſelf horribly.
Tob.
All theſe accidents, do greatly folow the falling ſicknes. But it is namely ſet downe, that the diuel did all theſe things and not the diſeaſe.
Theo.
The one of them is no let to the other.The Diuell taketh occaſion … cauſe men hur… themſelues, eue… by their own infirmities. For although the Diuell is the Gouernour and ruler of this doing, yet hee taketh it from the infirmitie and diſeaſe, wher vntounto he knoweth this infant to be ſubiecte, and occaſioneth him to doe that euill to him ſelfe which he doth, and ſo ſerueth his turne therewith, for the exerciſing of his crueltie and malice towards him. And therefore, hee watched and pryed out the tymes and ſeaſons, when this diſeaſe came agayne to this childe, and hee himſelfe alſo haſtened and furthered it as much as was poſſible. And therefore the Diuell ſurpreſed this childe, when hee knew that hee ſhould fall into the diſeaſe, to make him fall either into the fier or into the water, and ſo by that meane deſtroy him if hee coulde. And therefore S. Luke ſaith,Luke. 9. that the Diuell, with much a doe, departed from this childe.
Tob.
I hauehave alreadie conſidered of two thinges which thou haſt ſpoken. The Firſt, is of that which hath heretofore been handeled, as concerning the deſire which the Diuell hath to hurt the creatures of God, but eſpecially men, as for example wee hauehave ſeene in the Legion of Diuels, who entred into the Gergeſites ſwine, after they had beene driuen out of the Demontacks.
The.
What is that other point, whiche thou wouldeſt ſpeake of?
Tob.
It is euen this, That I ſee the horrible iudgement of God, and his greate mercy together, in one and the ſelfe ſame perſon. For, although God had left this poore and miſerable childe vntounto the diuell, yet hee ſo brideled vp the diuel, as that hee coulde not hurte the childe as hee woulde: but in good ſorte, in deſpite of all that the Diuell coulde doe. And God preſerued this childe, that Ieſus might heale him, at ſuch time as hee had appointed, to the end that his ſonne Ieſus Chriſte might be glorified by hym, and that the worlde might know what power hee had, ouer the moſt wicked and terrible diuels.
Theo.
Nowe in very deede, this was very well conſidered, and ſpoken of thee, but yet there is ſom thing more to be noted, ouer & beſides all this, and yt is this, that ſeeing the diuel taketh occaſion to ruſh in vponupon men,The meane by which we ſuffer the diuel to hauehave acceſſe vntounto vsus. through their infirmities, and corporal diſeaſes, and ſo cruelly deale with them, we may very well conſider, what occaſion hee might take, by the infirmities, diſeaſes, and greeuous ſinnes whiche are in our ſoules, for the deſtroyng of vsus eternally. And therefore we had need, very carefully looke to our ſelues, how by ſuch means, we inuite and bid him come to vsus.
Tob.
Surely, me thinketh y• we hauehave a very manifeſt example of that which thou ſpeakeſt,The example o… Iudas. in Iudas. Becauſe, ye diuel, ſeeing him inclined to couetouſnes, tooke occaſion to enter into him, yt redie & open way. For, as I take it, ſome of the Euangeliſtes ſay, that Satan entred into him.
Theo.
In deede,Luke. 22. Saint Luke and S. Iohn hauehave ſo ſet it down.Iohn. 13. And althogh the Diuell entered not into him to torment his body, as his cuſtome is, to torment Demoniackes, yet he ſo tormented his ſoule, as that he droue him to that iſſue that he made him hang himſelfe.Iudas a very diuell. And becauſe hee was ſo diſloyall a Traitour,Mat. 27. where he ſhold hauehave been an angel of God,Acts. 1. vntounto the which eſtate Ieſus Chriſt had called him,Iohn. 6. our Sauiour of very right and iuſtly,Mala. 1. did not onelyonly cal him Demoniack, but euen plaine diuel. For, ſeeing the true miniſters of the Lorde be called in ye holy ſcriptures,Apoc. 2. 3. the angels of god, thē may they iuſtly be holdē for diuels, which abuſe their office, and band thēſelues againſt God, where they ſhoulde thereby honour him.The conuerſion …f Angels into …iuels. For, heerein they do the office of Diuels, becauſe they abuſe their office, and the excellent giftes which God hath beſtowed vponupon them.
To.
Me thinketh, that this exāple ſhold terrifie all couetouſmen, but eſpecially, all the wicked miniſters of the Churche who make theyr miniſterie ſerue their couetoouſnes.Couetouſnes. For, the diuel hath a iolly entrance into them.
Theo.
Forſooth, it is very true. But chiefly into thoſe, which ſell and betray Ieſus Chriſte and his Church, through their couetouſneſſe.
Wee might ſay as much of other vices, notwithſtanding that this vice of couetonſneſſe, is one of the chiefeſt, by which the Deuil hath Lordſhip ouer vsus, & maketh vsus his ſlaues.
To.
I pray thee, ſhew me ſome other examples of Lunatique Deuilles, tending to this purpoſe, and of the occaſions, yt the Deuill taketh by our infirmyties & ſinnes to hurt vsus withall.
Theo.
Contented, Eccle. 27.It is written in the Booke called Eccleſiaſtes: That the talk of a man whiche feareth GOD, is alwayes wiſe: But a foole chaungeth as the Moone.
To.
Why, then I perceyue, we may very wel place fooles,Lunatique fools amongſt Lunatique men. And ſo by that reaſon, the number of Lunatiques ſhoulde bee great, ſeeing that there is a great and infinite number of fooles.
Theo.
Howbeit, if they be both Lunatique and demoniacques: yea, deafe, dumbe, and blinde, they are the more daungerous fooles. And yet we ſee almoſt nothing els before our eyes. For wee ſhall ſee ſome of them, at one time or an other, ſeeme to hauehave a good lyking of God, his worde, and of vertue, and honeſty. They hauehave their momentes, and fittes, wherein they deale wonderfully, ſo that a man would thinke them to be become the honeſteſt men in the world. And in the turning of an hand, they are ſo ſuddainlye chaunged from better to worſe, as that thou wouldeſt ſaye, that the Deuill was entred into their bodyes, and ſo became Demoniacques.
Theſe men are ſuch Demoniacques,Saule is left to the wicked ſpirit as king Saule was. For, it is written of him,1 Sam. 16. that after Samuel had annoynted Dauid, to be king ouer the people of God, in Saules ſteede, the good ſpirit of the Lorde departed from Saule, and the euill ſpirite of the Lord tormented him. And ſhortly after, Saules ſeruants, called this Spirit, the euil ſpirit of the Lord.
Toby.
I take it, that the holy Scripture, ſo ſaith, vnderſtanding therby, that the lord ſent this wicked ſpirit, in his iuſt iudgment to puniſh him by him, as he had of lōg deſerued.
Theo.
There is no doubt of it. Whereupon thou art to note firſt of all, that the Hebrew word, which the holy ſcripture vſeth in this place, may be diuerſlye interpreted. For, it may alſo be interpreted, that this wicked ſpirite, terrified, or choked, or puffed vp, or els aſtoniſhed Saul, and made him become blockiſh.
To.
But,How the Deuill hath dayly great aduantage ouer vsus. before we talke any further of this wicked ſpirite, which came vppon Saul, after that the good ſpirit of the Lord was departed from him. It hath heretofore beene declared, that Saule was a great hypocrite, and a moſt glorious man, and an enuious Rebel to God, and had ſo prouoked God vntounto anger,1. Sam. 15. 17 as that he cauſed Samuel to tell him,1. Sam. 31. that he ſhould be bereaued of the kingdome,2. Sam. 11. which he had giuen him, as in deede it was. And the cauſe why GOD gaue him ouer vntounto the wicked ſprite, came by reaſon therof.
Now, Saule was not ſo wicked and curſed, before ſuch time as the wicked ſpyrite had taken poſſeſſion in him, neyther was he any right Demoniacque, without he kept it more cloſe before, then afterward he did.
And therefore, how are wee to vnderſtand this, that the good ſpirite of the Lorde departed from Saule, and that the wicked ſpirit came vponupon him, in the ſteede of the good?
Theo.
The example of Iudas, of whome wee hauehave ſo often ſpoke, may ſerue vsus to great purpoſe, for the reſoluing of vsus in this queſtion.
For,Iohn. 6. when Ieſus Chriſte ſayd, that Iudas was a Deuill, there is no doubt, but that the Deuill reigned in the heart of Iudas before. But becauſe that Iudas continually more and more abuſed the giftes and graces of God, and grew worſe & worſe, wher he ſhould hauehave waxed better & better, hee made the waye more open and plaine, for the Deuill to enter into him.
Wherefore S. Iohn ſetteth it down, that the Deuill put it in Iudas heart, to beetray Ieſus Chriſte:Iohn. 13. and afterward hee ſaieth, as S. Luke ſayde,Luke. 22. that Satan entred into him.
It was not meant by the Euangeliſtes, but that the Deuill was in him before, and namely, when hee beganne to murmure againſt the woman, who had ſpent her precious oyntment vponupon Ieſus Chriſt.Math. 26. But their meaning is,Mark. 14. that we ſhould vnderſtād, that the Deuill at that time,Iohn. 12. had taken larger poſſeſſion in the heart of Iudas, and had greater power ouer him, inſomuch that he was maiſter of all, as experience afterwarde manifeſtly declared.
Toby.
Thy meauing then is, that it fared euen ſo with Saule.
Theo.
True in deede, for the thing is moſt apparaunt.
For, euen as Iudas did a great deale worſe, after ſuch time as S. Luke and S. Iohn ſpake, that the Diuell was entred into his hart, ſo that Iudas was thē come euē vntounto the fulneſſe of all iniquitie & wickedneſſe: Euen ſo fell it alſo out with Saule, after that the good ſpirite of the Lorde was gone from him, and he left vntounto the wicked ſpirit. For, before that, the good ſpirit of the Lorde, cauſed him to doe manye good things, although Saule had not a true and ſound heart. Howbeit, although he did him ſelfe no good, yet did he good to others, conſidering the eſtate wherein he was. But, after that the good ſpirit of the Lord, had wholy giuen him ouer to Satan, a manne might hauehave ſeene him grow worſe, daylye and hourely, ſo that hee neuer reſted, vntill ſuch time as he had …illed the meaſure of al wickedneſſe, and for a man of his degree & qualitie, made euen as ſhamefull an end, as Iudas did. For, after that Saule had committed the very worſt deedes that he could poſſibly deuiſe, againſt God, and againſt his ſeruant Dauid, the Deuil at laſt egged him ſo far forth, as that hee deſtroyed him ſelfe with his owne handes.
Toby.
This is a fearefull example of Gods heauy vengeance,1 Sam. 31. eſpecially vponupon ſo noble a perſonage.God plagueth the moſt mighty kinges for their tranſgreſſions. For, if God ſpare not kings and Princes, we are not to look that he will ſpare any others whatſoeuer.
Theo.
It is ſo farre off, that hee ſpareth great kinges, and mightie potentates, becauſe they are of great magnificēce, as yt he puniſheth them with more greeuous, notable and fearefull tortures, then any of all the reſt of his people. For, by how much the more he hath made them great and excellent, by ſo much the more are they vnthankefull vntounto his maieſtie, when as they abuſe his graces. And againe, there are no enemies of God, which more diſhonor him, & do greater hurt vntounto al mē, by their euill examples, and leſſe puniſhed by men, then they which are in the greateſt authoritie. And therfore it cannot be choſen, but that God him ſelfe muſt ariſe to execute iuſtice vponupon them, ſeeing that none els wil, or can doe it: And hee muſt needes cauſe them make a publick amends, for all the horrible and grieuous offences, which they hauehave heretofore committed, and ſtil dayly doe.
Toby.
To ſaye truely, hee handleth thē very roughly, when he once beginneth to lay his hand on them.
Theo.
But amongſt all the reſt,The Imitators of Saule. whō the example of Saul ought moſt to terrifie, are all glorious, proude, enuious, and hypocritical men, and all tyrants, but eſpecially, thoſe kindes of men,What a grienous thing it is for a man to ſinn againſt his own conſcience. whoe fight againſt their owne conſciences, and perſecute ſuch as they know to be moſt innocent. For, Saule, was ſubiect to all theſe vices. But, he moſt manifeſtly ſhewed, what great power the Deuil had ouer him, when as he ſo openly fought againſt his own conſcience, which oftentimes enforced him to accuſe & condemne his own ſelf, for the iniuries and wronges which he had done vntounto Dauid. For, how often was he enforced to ſay, that he was a vile and wicked man, and had done great iniurie to Dauid,1. Sam. 24. 26. and that Dauid was innocent, and a far honeſter man then him ſelfe? And who enforced him this to doe, but the very power of the trueth, and his owne conſcience, which draue him to it, as if he had beene racked to doe it? he right well knew, that he did wickedly, and that he manifeſtly fought againſt God, and yet for all this, he no whit amended him ſelfe: but ſtil became more trayterous, fierce & cruel, without any regarde, either to GOD, iuſtice or equitie, then any brute and furious beaſt.
But when he made ſuch a iolly confeſſion of his ſinnes, a man would hauehave thought, that he had beene very penitent, and altogether conuerted. A man would hauehave thought that he had beene come againe to his right wittes, and that he had beene verye well diſpoſed to hauehave don much better, then before time hee had. But hee was immediately after, quite and clean altered, and did worſe, then before he had done. Inſomuch, that at the very ſame inſtant, wherein hee vſed theſe ſpeeches, declaring the innocencye of Dauid, he tooke his Iaueling, & thought if he had coulde to hauehave run Dauid through with it,1. Sam. 18. 24▪ 26. with his owne handes, and afterward cauſed him to be ſought for al ouer, to hauehave put him to death.
Tob.
Surely, herein he right wel ſhewed, that he was a very Demoniacke, and moſt Lunaticke.
Theo.
We ſee a great number of ſuch. For, there are an exceeding mighty number of thoſe, who, after they hauehave long time fought againſt their own conſciences, hauehave ſome remorſe thereof. But forſomuche as GOD forſaketh them, becauſe they hauehave forſaken him, the Deuill their maiſter, who hath ſo great power and dominiō ouer them, hath no more ſtay of them, then of ſenſleſſe and mad men. And therfore they alter their mynds eueryevery houre. And if it ſo fall out, as that they ſometimes light on the right ſide, they by & by tumble ouer againe vntounto ye other ſide, ſo yt, the moone changeth not ſo oftē as they do. But this is the nature of al ſuch as are ſubiect to the diuel. For, after any furious & mad ſpirit hath once got poſſeſſion of them, they are neuer long in one mind. Tob. Thou haſt already ſpoken of many greate vices which greately haunt vsus, that make vsus ſubiect vntounto him.
The.
It is ſaid, that the diuel many times caſt the Lunaticke one while into the fire,Who they are, w…om the diuel ouerthroweth▪ and maketh them fall into the fire. & another while into the water. Now, whē ye diuel eggeth vsus forward, ſo that he cauſeth vsus to fall into the ſinne of couetouſneſſe, he caſteth vsus into a farre more dangerous fire, then if he did caſt vsus into a materiall fire. For,The fire of Couetouſnes. couetouſnes, is ſuch a fire, as is impoſſible to be quenched, by reaſon of that which is caſt into it, but burneth ſtil more & more. Wherefore the couetous men burne continualy in this fire, and conſume therin much of that that is caſt in, with them.
Tob.
If they were caſt in into a materiall fire, they ſhoulde bee diſcharged for being burnt any more. Howbeit, theſe men, of whom thou ſpeakeſt, are in a farre worſe eſtate, then if they were burnt but in a ſmal fire.
Theo.
Wee might likewiſe ſaye as much of Whoremongers.The fire of whoredome and Lecherie. For Lechery is a fire alſo, and as hard to be quenched, as ye fire of couetouſneſſe. And how many do we daylie ſee caſt into this infernall fire by the diuel, who are there cruelly roaſted both body & ſoule. But there are a maruellous great number, eſpecially, of theſe Lunaticke Demoniackes, whom the diuell very often caſteth into this fire of whoredome and lechery, amongeſt the ſuppoſtes of the popiſh Church, who had rather burne in it, contrary to the counſell of Saint Paule,The contempt of marriage puniſhed. and the expreſſe commaundement of God, then marry, and finde water in holy marriage to remedy it,1. Cor. 7 wherby they might quēch this fire, and ſo be ridde of it. But they had rather hauehave the diuel keep them there,Gen. 1. 2. then they woulde ſerue God in that eſtate which he hath ordeyned frō the beginning.Math. 19.
Tob.
But, what are they, whom ye diuel maketh thus fall into the water?
Theo.
Why man, there are an exceeding number of them. We may place in this ranke, all voluptuous and lycentious perſons,Who they are whom the diuel cauſeth to fall into the water. who ſuffer thēſelues to ouerflow as it were water, in their pleaſures & delightes. And therfore they make this entree for the Diuell to enter into thē, to the end he might plunge and drown them ouer head and eares, ſo that they ſhoulde neuer be able to come out agayne. To be ſhort, if wee woulde diſcourſe of this matter more at large, we ſhould find, that the moſt parte of vsus, are thus dayly dealt withall by the Diuell, who handeleth vsus not onelyonly as hee handled the miſerable Lunaticke, but a great deale more cruelly. For there is no compariſon betweene the harmes whiche the Diuell is able to doe to the bodies, and thoſe whom he inceſſantly hurteth in their ſoules.
Tob.
Seing we hauehave talked ſo long, of ſo many ſortes of Demoniackes, I wold gladly now know of Ierome, what he were able to ſay to this matter, conſidering hee hath ſo long heard vsus, & neuer ſpake worde which I maruel of. And me thinketh alſo yt he is about to leaue his ſilence, and to ſay ſomewhat.
Ier.
Surely, thou and Theo. hauehave ſaid ſo much, as that you hauehave lefte me no great matter to talke of.A ſtorie of a woman Demoniacke that was neuer ſatiſfied with money. But I will tell you a Tale which once I hard done by a woman Demoniacke, who differeth farre frō thoſe ſortes of Demoniackes, of whom thou haſt before ſpoken.
Tob.
Thou wouldeſt fayne tel vsus here ſome fable and old wiues tale, to make vsus forget all the doctrine whereout we might gather ſome good matter, of the talk which we heretofore hauehave had,
Ier.
I wil tel thee, they that told me this hyſtorie, tolde it not vntounto me for a fable, but for a true hyſtorie. And for myne own part, I verily beleeue, that they counterfayted not the matter. And put the caſe it were a counterfayte thing, yet ſhal it turne to good purpoſe, as cōcerning thoſe matters, wherof you hauehave talked.
Tob.
Thou ſhouldeſt hauehave gone on with thine hiſtory, whiles we hauehave entertained thee with theſe great promiſes. And therfore let vsus now heare it.
Ier.
Firſt of al, it was told me that this hiſtory happened in Almayne, and that this Demoniacke was ſo lycorous of money, as neuer Iacke Dawe had greater delight in it. For ſhe woulde no ſooner come neere any man, but that her hand was ſodainly vponupon his purſe or money bagge if he had any, that ſhe could find. And if ſhe had once fingred it, ſhe woulde hauehave ſo luſtely beſtirred her, and ſo ſuddaynely hauehave put the Gold or ſiluer which ſhe had fingered vntounto her mouth, as that a man coulde not hauehave beene ſo wary of her, but that ſhee woulde hauehave more ſuddainelye hauehave licked it in.
Tob.
I promiſe thee, this was a maruellous ſtraunge Diuell. Why, thoſe whiche we commonly call Saraſins, or Egiptians, or els Bohemians, are nothing ſkilfull in reſpecte of this Diuell, no nor yet the Iacke Dawes, who are the notableſt theeues for money that may bee, and will ſometimes as quickely diſpatche it. But what became of this Demoniacke in the ende?
Iero.
I vnderſtoode by them who tolde me the tale, that Luther was aſked his opinion of her. For hee was then aliue, when as this matter fell ſo out. And the place wherein this thing happened, is not farre frō ye place where Luther dwelt: but I doe not well remember the name which was told me.
Tob.
It is no matter for the name of the place. But tel vsus if thou canſt, what Luthers aunſweare was, as touching this demoniacke, to thoſe which aſked his counſell herein.
Ier.
I vnderſtood, that he told them, that it was an aduertiſement of God to the Almaynes, and to all the world beſides, that the diuell Mammon was vnchayned & let looſe,God Mamm… raigning in th… world. and raigned in the worlde, and was now more vnſatiable then euer he had byn before, and therefore leaft neither purſe nor bagge vnryfled. And that although he had drawen drye all purſes and bagges, and licked vp all the gold and ſiluer within them, yet coulde hee not be through full: For it is an vnſatiable gulfe whiche neuer cryeth hoe.
Tob.
What meaneſt thou by this diuell Mammon?
Ier.
That couetouſnes, wherof the diuel himſelfe is both God and father.
Tob.
Indeed, me thinketh that Luther hitte it rightlye. And if ſo bee there had been no ſuch thing, but a fayned matter, for ſporte, yet it carrieth a good ſence with it, for we daylye ſee before our eyes, the practiſe whereof Luther ſpake, both in al countries, and alſo in all eſtates, and therefore the Almaynes are not to bee onelye charged therwith. For, we are able to ſay without counterfetting, that there is a diuelliſh couetouſnes al the world throughout. And if a man ſhould conſider well of the matter, we ſhould ſee couetouſneſſe, to be a verye right ſhee Diuel, and maketh men become hee Diuels, & maketh ſuch a nūber of Demoniacks as the woman was, of whō thou erſt ſpakeſt, and begetteth ſuche a number of great & litle Diuels, to play this pageāt, as that the whole worlde is nothing els but a Diuelrie, altogether diueliſhed.
Ierome.
This was that ſhe diuel which chiefly made Iudas ſuch a Diuel, as thou haſt ſaide he was, and ſo, neuer ſithence that euer ſhe ceaſſed hatching and bringing forth of ſuch like as her ſelf, who are the greateſt hinderers of the courſe of the goſpel, which any way might come vntounto it.
Tob.
We are then in a iolly countrey, when as we be in ſuche an hel, and hauehave to doe with ſo many ſortes of Demoniackes and Diuels.
Ier.
The danger is not ſo great to hauehave to doe with them, as it is to be one of the number.
Tob.
I right wel know thy meaning. And therefore the hardeſt matter for vsus reſteth herein, to find ye meanes how to auoyd al theſe inconueniences, to wit, howe wee may firſt keepe our ſelues, from falling into theſe miſchiefes. The ſecond is, as touching the meane, whereby we may eſchewe the hurt which theſe diuels and Demoniackes might doe vsus.
Ier.
That, which thou haſt ſpoken of, is the very beſt and chiefeſt: For, to what purpoſe were it for a man to vnderſtand the diſeaſe, without a man did thinke to get neceſſary remedyes for the healing thereof, and it were to ſmal purpoſe to thinke of them without a man were ſure to find them.
Tob.
In very deede it would ſerue to none other end, but the more to torment the party grieued, and make him become more deſperat….
Ier.
And therefore the verye beſt way will be, that at our firſt meeting together, we trauel and goe about this matter.
The Title and effect of the ſixt Dialogue, of the Demoacke world.
THis ſixt Dialogue is intituled, The coniuration of Diuelles, becauſe in it, is ſet forth, whiche way to driue out Diuels whiche rule and torment the world. Wheruppon, thoſe remedies are ſpoken of, which Saul ſought after, that hee might bee ridde of that wicked ſpirite whiche tormented him, and of the remedies which Infidels, and wicked men hunt after, for ſuch diſeaſes as come vntounto them, and how men hauehave recourſe vntounto creatures, wheras in truth they ſhould run vntounto God.
Of the cauſe of Saul his madnes, and of the right remedy that was vſed for the ſame.
Of the blockiſh and witching ſpirit which God ſendeth vntounto vsus in his iuſt iudgement.
For what cauſe, faſting and prayer are auayleable, for the driuing out of diuels.
How very neceſſary a thing the increaſe of faith is.
Of the true vſe of faſting, and of the abuſe thereof.
Of gluttonie & drunkenneſſe, cloked vnderunder the title of the libertie of the Goſpell, and namely in the perſon of the Magiſtrates, and miniſters of the church.
Of the Diuels force, whē he is to be put out of his lodging.
Of the victory which Ieſus Chriſt hath againſt him.
Of the principall and moſt neceſſary knowledge that is wāting in man, & of his vnthankfulneſſe, as well towardes God, as alſo vntounto to thoſe to whom of duety he is bound.