The World Possessed with Devils Part 2, Dialogue 2 – Summary 2
¶ 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 wherein 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, then we are.
Theo.
And yet for all this, they whome Satan the god of this world, hauehave blindfolded 2. Cor. 4.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, whereof 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, so often as we see any man conuerted Deafe, dumbe, & blinde Demoniacks, healed by the gospell.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 whō 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 The grace, whiche god shewrth to men, by the preaching of the gospel.glory. For, there is no harmonie of the mouth, nor yet of musicall instrument, so pleasant to ye bodily eare, as ye voyce of 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, and to call vponupon him incessantly. And What a cursed estate they are in, which are depriued of the gospel.coutrariwise, 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 tormentrous 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, Goe thy way, and tell this people, Isaiah. 6. A prophesse of the hardening of their heartes, which contemne the gospel.that in hearing they shall not vnderstand, 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 & graces, to the end the diuell might close vp Exod. 4. 7. 8. 9. 10.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, euen as the preaching of Isaiah did blind and harden the heartes of those hypocrites, Mat. 13. Mark. 4. Luke. 8. Iohn. 12. Actes. 28. Rom. 11.and rebels that were amongest the Iewes, not through the Prophetes faulte, but through their owne: euen so was the preaching of Iesus Christe, and of his Apostles, 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 meruellous great, it is good reason their punishment should bee the greater.
Wherefore, it is not without iuste cause that this prophesie is so oftenrepeated 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? For thou hast Lunatick De… niackes. Mat. 17. Mark. 9. Luke. 9. The power wh… che the Diuel… hath ouer young children, & wha… the causes thereof, are.not as yet, set downe thine opinion of thē.
The.
Although Saint Matthew calleth this Demoniacke, only Lunatike, yet Saint Mark sayth, that he was deafe also, and Saint Luke, 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 sin, the Diuel should hauehave no power ouer them, no Originall sinne. Rom. 5.more then death which the diuel hath begot through sinne. And therefore, Saint Paule proueth, that because children dye, that they are subiect to originall sinne, and that they …ead against …ul.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, and incessantly pray vntounto him. That Mat. 6. Luke. 11…hee woulde not leade vsus into temptation, 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, be 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. I… appeareth by the wordes of Saint Luke, speaking of this miserable Lunatike, that the Diuel, tormented him Luke. 9. Of the dise…se which this lunatike demoniacke had.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 Euāgelists called him Lunatike.
Theo.
I doe not thinke, that hee was …he falling sick…s.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 infirmitte 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 hie euil, and The hie euill.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. For although the Diuell is the Gouernour The Diuell taketh occasion to cause men hurt themselues, eue… by their own infirmities.and ruler of this doing, yet hee taketh it from the infirmitie and disease, whervnto 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 there with, for the exercising of his crueltie and malice towards him. And therefore, hee watched and pryed out the tymes and seasons, when this disease came agayne to this childe, and hee himselfe also hastened and furthered it as much as was possible. And therefore the Diuell surpresed this childe, when hee knew that hee should fall into the disease, to make him fall either into the fier or into the water, and so by that meane destroy him if hee coulde. And therefore S. Luke saith, that the Diuell, with much a doe, departed from this childe.…uke. 9.
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 Demoniacks.
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, as 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 somthing more to be noted, ouer & besides all this, and ye is this, that seeing the diuel taketh occasion to rush in vponupon men, through their infirmities, and corporal The meane by which we suffer the diuel to hauehave accesse vntounto vsus.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 ye we hauehave a very manifest example of that which thou speakest, in Iudas. Because, ye diuel, seeing The example of Iudas.him inclined to couetousnes, tooke occasion to enter into him, ye redie & open way. For, as I take it, some of the Euangelistes say, that Satan entred into him.
Theo.
In deede, Saint Luke and Luke. 22.S. Iohn hauehave so set it down. And althogh …hn. 13.the Diuell entered not into him to torment his body, as his custome is, to torment Demoniackes, yet he so tormented his soule, as that he droue him to that issue that he made him hang himselfe. And because hee …udas a very …iuell. Mat. 27. Acts. 1. …ohn. 6. Mala. 1.was so disloy all a Traitour, where he shold hauehave been an angel of God, vntounto the which estate Iesus Christ had called him, our Sauiour of very right and iustly, did not onelyonly cal him Demoniack, but euen plaine diuel. For, seeing the true ministers of the Lorde be called in ye holy scriptures, the angels of Apoc. 2. 3.god, thē may they iustly be holdē for diuels, which abuse their office, and band thē selues against God, where they shoulde thereby honour him. For, heerein they do the office The conuersion of Angels into diuels.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 they… ministerie serue their couetoousues. For, the diuel hath a iolly entrance Coutiousnes.into them.
Theo.
Forsooth, it is very true. But thiefly 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 may 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, It is written in the Booke called Ecclesiastes: That the talk Eccle. 27.of a man whiche feareth GOD, is alwayes wise: But a foole chaungeth as the Moone.
To.
Why, then I perceyue, we may very wel place fooles, amongst Lunatique Lunatique fool…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, as …aule is left to …e wicked spirit Sam. 16.king Saule was. For, it is written of him, that after Samuel had annoynted Dauid, to be king ouer the people of God, in Saules steede, the good spirit of the Lorde departed from Saule, and the euill spirite of the Lord tormented him. And shortly after, Saules seruants, called this Spirit, the euil spirit of the Lord.
Toby.
I take it, that the holy Scripture, so saith, vnderstanding therby, that the lord sent this wicked spirit, in his iust iudgment, to punish him by him, as he had of lōg deserued.
Theo.
There is no doubt of it.
Whereupon thou art to note first of all, that the Hebrew word, which the holy scripture vseth in this place, may be diuerslye interpreted. For, it may also be interpreted, that this wicked spirite, terrified, or choked, or puffed vp, or els astonished Saul, and made him become blockish.
To.
But, before we talke any further How the Deu… hath dayly gre… aduantage ou… vsus.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, as that he caused Samuel 1. Sam. 15. 1 1. Sam. 31. 2. Sam. 11.to tell him, that he should be hereaued of the kingdome, 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.
How, Saule was not so wicked and cursed, before such time as the wicked spyrite had taken possession in him, neyther was he any right Demontacque, 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, when Iesus Christe sayd, that Iudas was a Deuill, there is no doubt, but that …ohn. 6.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: and afterward hee saieth, as S. Luke sayde, that Satan entred into …ohn. 13. …uke. 22.him.
It was not meant by the Euange listes, 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. But Math. 26. Mark. 14. Iohn. 12.their meaning is, that we should vnderstād, that the Deuill at that time, had taken larger possession in the heart of Iudas, and had greater power ouer him, insomuch that he was maister of all, as experience afterwarde manifestly declared.
Toby.
Thy meaning 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 filled 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 fearfull example of Gods heauy vengeance, especially vponupon so …. Sam. 31. …od plagueth …he most mighty …inges for their …ransgressions.noble a personage. For, if God spare not kings and Princes, we are not to look that he will spare any others whatsoeuer.
Theo.
It is so farre off, that hee spareth great kinges, and mightie potentates, because they are of great magnificēce, as ye 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 will, 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, whō the example of Saul ought most to terrifie, The Imitator of Saule.are all glorious, proude, enuious, and hypocritical men, and all tyrants, but especially, those kindes of men, whoe fight against What a grienous thing it i… for a man to sin… against his own… conscience.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, and that Dauid was innocent, and a far honester man then …. Sam. 24. 26.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 1. Sam. 18. 2… 26.with it, 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 Demontacke, 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, theyby & 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 Lunaticks one while into the fire, & Who they are, …om the diuel ouerthroweth… and maketh them fall into …he 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, couetousnes, is such a fire, as is impossible The fire of Couetousnes.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. For Lechery is The fire of whoredome and Lecherie.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, and the expresse commaundement of God, The contempt of marriage punished. 1. Cor. 7then marry, and finde water in holy marriage to remedy it, 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. Math. 19.then they woulde serue God in that estate which he hath ordeyned frō the beginning.
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 suffer thēselues to ouerflow Who they are whom the diuel causeth to fall into the water.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 curelly. 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. But I will tell you a A storse of a woman Demoniacke that was neuer satisfied with money.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 sailfull 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 God Mam… raigning in … world.loose, 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 …ls 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 …inderers 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 desperate.
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.