The World Possessed with Devils Part 2, Dialogue 3
The sixte Dialogue of the Demoniacke worlde, intituled, The Coniuration of Diuels.
Ierome, Tobie, Eustace, Theophrast.
Ierome.
THou desiredst (Tobie) to vnderstand what remedies there were to keep vsus, not onelyonly from becomming to be Demoniacks, but also to be defēded from taking anye hurt either by the diuels, or by the demoniacks whom the diuels possesse and rule.
Tob.
Very true. And therefore I am here now ready to heare what fit remedies thou haste brought mee for the purpose: For I right well knowe, that all the Priestes, Friers, and Charmers Coniurations, and all the Coniurers that be in the worlde, will litle or nothing auaple, without there be some other helping haud then theirs.
Ier.
Why man, thou must not looke that the diuels and Demoniackes coniure one another.
Tob.
Why speakest thou that:
Ier.
Because, if there be any men in the whole world, ouer whom the diuels raigne and hauehave power, they are the people, of whom thou erst speakest. And therefore if there bee any who of right are to bee taken for Demoniackes, euen those kindes of men, of whom we heretofore spake, are to bee looked for amonges the men of that Courte. For they are suche demoniackes, as that they make all men els very demoniackes also, what with their false doctrine, traditions, and by meane of that wicked spyrite which guideth and gouerneth them. For, seeing they are the guyders and Gouernours of others, it cannot bee chosen, but that they whiche are guyded and gouerned by them, must needs bee led by that spirit, which guideth & gouerneth their leaders and Gouernours.
Tob.
I doubt that Eustace, wil not yeeld vntounto that thy opinion.
Ier.
I care not whether he will yeelde to it or not, yet I am sure it is true that I hauehave sayde.
Eust,
If thou wilt needes hauehave it so, I shall but loose tune to speake against thee. And therefore I shalbe contented to heare, what Coniuerers they are that thou canst bring foorth for thy parte, and see what greater vertue they hauehave more, then those whom thou hast disciphered, and so greatly blamed.
Ier.
Mee thinketh Tobie, that Theo. hath shewed vntounto vsus a most excellent remedie against this mischiefe, whiche is so greatly to be feared: so that in my opinion, if we take it, we shall neuer neede a…e other.
Tob.
I vnderstand right wel, yt he hath sent vsus backe to Iesus Christ, to seeke this meane and remedy at his hand. And surely for myne owne parte I would neuer goe any further.
Theo.
Saul very diligently sought after it, but because he went not to God, to whō he ought to hauehave gone, he neuer found that comfort and remedy against his disease, that he looked for.
Tob.
What remedy was that:1. Sam. 16.
Theo.
His seruants made him beleeue that it was best for him to hauehave some cunning The counsell which Saules seruants gaue him.Musition, which could play excellently vponupon an harpe. And he thought this, to be very good counsel. Wherupō, he forth with sent to hauehave such an one gotten him: and at last, Dauid was brought to him to play this parte, for hee had therein, moste excellent skill.
Tob.
What reason had they to dot thus:
Theo.
There was great like lihoode, that the seruantes which gaue Saule this counsel, as the historie witnesseth, were his Phisitions, who had met together to consult of his disease. For, when anye sickenesse, or other inconuenience falleth vponupon What remedies the wicked hunt after, whē they are dise… sed.the wicked, they neuer cōsider, that it is the hande and rodde of the Lorde that is layde vppon them, without they bee enforsed thereto, with the greate blowes of a mawle, as was layde vppon Pharaob and the Egyptians. And therefore, where they Exod. 12.should looke vp vntounto heauen, they stil looke groueling downe to the earth, and runne rather vntounto creatures, then vntounto the Creator.
And agayne, they that are about them, & like them, neuer giuegive them other direction. Wherefore, when Saul was not well at ease, hee must needes sende for remedy for his disease. And his moste excellent remedy had beene, to hauehave sent for some sound Prophete or Preacher, to hauehave told Saul of the grieuous and great sinnes which he had committed, whereby the wicked spyrit had so great power ouer him, to tormēt him as he did: For, by these and suche lyke speeches, he must needes hauehave been brought to repentance, and so hauehave fled to the mercies of God, whereby he might hauehave obtained his fauour, and remission of his sinnes: for, if he had growne to an attonemēt with God, through true and faithful repentance, he shoulde hauehave founde at Gods handes, that remedye that was moste necessary for him. For, that God, who had striken him in his iust iudgement, could, and also woulde, hauehave healed him in mercy. But because that Saul, had so lōg dallied wt God, & perfeuered so long in his wicked doing, cōtrary to his own cōscience, as yt god would not once vouchsafe to giuegive him that grace to hauehave recourse vntounto him, nor suffer him hauehave animā in his Court, & about him, to giuegive him that counsel.
Toby.
I doe not thinke this counsell, to be the best counsel that might hauehave been Wee runne to creatures for aide, rather t… vntounto God.giuen him: howbeit, this is the verye ordinary course, which we almost all take, to runne rather vntounto Phisitions, and secke remedie at the handes of Creatures, then vntounto God, the most excellent Phisition of all.
Theo.
I doe not thinke it amisse, to vse Phisitions, and all other meanes whatsoeuer that men are able to helpe withall, so that they be ordeyned of God.
But herein resteth the faulte, that wee forsake GOD, and runne vntounto Creatures: But if wee runne vntounto GOD, yet hauehave we more confidence in men, & in the creatures, and in the meanes and instrumentes, which he hath ordained, then in God ye framer and worker of all, without whome, all the instrumentes are able to doe nothing.
And therefore it is written of king Aza, that GOD tooke away his life from him, 1. Chron. 16.because that in his sicknesse, he trusted more vntounto his Phisitions, then hee did vntounto GOD. Nowe, if God punyshed those, whoe vsed such remedies as hee had ordayned, when as they put their confidence in that, which they should hauehave done in him, we ought not to meruayle, although hee seuerely dealeth with many, who are not contented to abuse the meanes which hee hath ordayned, but seek after other meanes, which he hath forbydden, & put therin their whole trust.
To.
They which hauehave recourse to the Deuill, and vntounto Charmers, and Sorce, rers, who are his Ministers, directe them selues to other Phisitions and meanes then GOD hath ordayned.
Theo.
Neyther doe these men escape the heauy hande of GOD, although hee be flow in comming, nor yet they which runne vntounto Idolles, and to straunge Gods.
Toby.
But I pray thee tell me, whether Musicke hath any power against such Musick, a reme dy against madnesse.kinde of madnesse as Saules was, or not: For, it is to be presumed, that they which gaue Saule counsell, to send for a cunning Musition, where of this opinion.
Theo.
There are many Melancholike, and franticke people, whom Musicke serueth as a medicine, because it reioyseth and tempereth mens affections, and thereby draweth awaye their imaginations els whether, if it be vsed as it should be. But Saules madnesse proceeded not onelye of a sadde and melancholicke humour, eyther yet vppon anger and wrath. But the principall cause was supernaturall: And therefore, although hee founde him selfe somewhat comforted and eased, when Dauid played vppon the Harpe, yet continued hee still in his madnesse, yea insomuch that he still enforced him selfe to thrust through Dauid, his Musition.
And therefore hee was to looke for remedie some where els. For, Saules madnesse proceeded from the cursse of god, The cause of Sauls madnes. Deut. 28.wherewith hee threatneth all such as will not obey his lawe, that hee will strike them with blindnesse, furye, and madnesse: in such a sorte, as that hee will make them sencelesse, that they shall be no more able to guyde and gouerne them selues, The spirite of f…ry and blockishnes.then those blind men, that grope by ye wals at noone dayes.
Toby.
Surely, this is an horrible and very fearefull threat.
Theo.
All the rest of the Prophetes, which liued after Moses, threatned the like curse and vengeance, namely to tyrauntes, their Counsellors and Offycers, when as saiah. 19. Oseah. 4. 5. Iohn. 6. 12they threatned them, that God would sende amongst them, a blockish, sleepy, & drunken spirite.
To.
I thinke, that foolish and wicked Counselles, which greatly hurt Princes, their courtes, and principalities, proceede from such a spirite.
Theo.
That is questionlesse. For, seeing they make no account of the counsel of God, which he delyuereth vntounto them by his worde, and seruauntes, they are worthy of such counsellors as are ledde with such a 1. Kings. 22.spirite: As the false Prophetes of Achab: who were, by ye iust iudgement of God, sent vntounto him, to deceiue him, as he had well deserued. To. Thou wouldest thē thus conclude, that there is no suffycient Phisition, to deliuer or ridde men of such inconueniences, saue the most excellent Phisition of al.
Theo.
Our sauiour Iesus Christ, yeelding a reason, why his Disciples were not Mat. 17.able to heale the Lunaticque, tolde them, that that sort of Deuilles could not bee cast Fasting & praic… requisite for the casting out of Deuils.out, but by fasting and prayer.
Toby.
Why sayd he so?
Theo.
He him self declared that sufficiently enough, when as he as wel rebuked his Disciples, as also the father of the Lunaticque, for their incredulitie, giuing them therby to vnderstand, that, yt was the cause, why his Disciples were not able to cast out yt Deuil, albeit they had vsed al the skil and cunning they had. Wherefore, seeing it was for want of fayth, it was requisite, that Encrease of fayth necessary.their faith should be encreased. And this could not be had, but by the grace of God. For, fayth is the gift of GOD: And therfore, as we cannot hauehave it without him, no more also can it bee encreased but by him alone. And therefore, Iesus Christ exhorted his Disciples, to pray that it might bee encreased in them. Wherfore, sith it is so, we Ephe. 2. Iohn. 6.must addresse vsus vntounto GOD, by hearty and faythfull prayer. And prayer can in no wise please him, without it come from the soule and heart.
And because that abstinence or fasting, The right vse of fasting.greatlye auayleth the soule or minde, forsomuch as being lesse pressed by the body, it is better disposed towardes God: therfore the seruauntes of GOD, hauehave commonly ioyned abstynence and fasting with their prayers, when as they would addresse them selues vntounto his Maiestie, for any things of great importaunce, and be more feruent in prayer, according as the necessitie of the cause requyred. And therefore, Iesus Christe meaning to let his Disciples vnderstande, that they had great neede to pray vntounto GOD, for the encrease of their faith, and that fasting, greatly auayled vntounto praier, because it was of great effycacie: he ioyned fasting with prayer, when as he spake of fayth that was to be required, for the casting out of this kinde of wicked, and most cruell Deuils.
Toby.
I doe not much meruaile, that there are this day so few Coniurers, which are able to cast out of the worlde those Deuilles, of whome wee hauehave heretofore so much spoken. For, there are but a few men, very earnest in prayer. And as for fastinge, the number is lesse, especially amongeste you, who so greatly glory of the Reformation of the Gospell: For, you are not contented your selues not to fast: but, which is worse, you scorne them that fast, and condemne The abuse offasting condēned.them for superstitious people, and hypocrites.
Theo.
I know right well, that thou takest great pleasure to be mery with vsus, or els thou speakest of our doctrine according as thou haste hearde our aduersaryes talke, who can neuer speake well of it, and yet neuer eyther heard or yet vnderstood it: or, if euer they heard it and vnderstoode it, they speake ill of it against their own consciences. For, who euer heard vsus more condemn fasting and abstynence, then true praier, and all other good workes, which God alloweth and lyketh of.
Toby.
Wherefore then fast you not in Lent, the foure Ember dayes, the Vigiles, and other fasting dayes, commanded by ye Church. Theo. If we condemne yt superstitious and importable abuses, which the What true… are.Papistes vse in their fastes, wee doe not for all that comdemne the true fastes, that are according to the worde of GOD, and according to the right rule of the auncient Fathers and true seruauntes of God: But contrariwise, weegreatly desire, to hauehave the right vse of those fastes, to bee broughe into the Church. For, there is great differēce between correcting the abuses, & the abolyshing of good things which men hauehave abused. And as for the common fastes, there are no preachers which more commēd thē, nor who more grieuously reproue and condemne gluttony, drunkennesse, and al dissolutenesse, or losenesse of life, as well for eating and drinking, as also for all other thinges, then the true Ministers of the Gospell, reproue and condemne them.
Toby.
I doe verely thinke, that that which thou sayest is true, but I finde fewe which follow that doctrine. For, I see manye of your side, whoe are no better reformed, without, where peraduenture they …ttonny and …ukennes, clo… vnderunder the ti… of the liberty …he Gospell.might at the least hauehave fasted sometimes, so long as they held our lawe: who nowe, not onelyonly neuer fast, but commonly surfet both in eating and drinking, as if they had receyued the Gospell for none other purpose, but to surfette at pleasure, and make a scorne at all abstynence and sobrietie.
Theo.
I must needes confesse, that there are ouer many such. And I will confesse more vntounto thee then that. For, if this mischiefe, whereof thou speakest, were but in some of the meaner sorte, it were lesse to bee lamented. But the greatest mischiefe of all the rest is this, that there are a great number of ministers and magistrates, who are more licentiously giuen to this kinde of vice of trowling and bowling, then those men, whom they ought to correct for such offences. For these are the speciall men, whome a man shall ordinarily finde in the Tauernes and Tipling houses, as if their chiefest occupation were to trowle and bowle, & prouoke others to all loosenes.
Tob.
I hauehave hearde it oftentimes spoken, yt there are many of the chiefest of your officers amongst you, who take great Of the Gluttonie and drunken… nes of magistrates and ministers.pleasure to giuegive the ministers, which will play the good fellowes alittle, theyr lading (as wee say). And these officers thinke, that they hauehave made a great conquest, when as they hauehave a minister drunke, as it too too often falleth out. And I doubt not, but that Ierome hath hearde as great newes of this as I.
Theo.
I knowe more of this, then I gladly would, & I cānot heare it spoken of, but to their great shame which doe, and continue such villanies. But it is easily to bee seene, what maner of men these ministers and officers are, who thus honestly behaue them selues, thou maist right well say, That Rowland and Oliuer are well met. For, because these officers, are men of wicked life and conuersation, and feare that the Ministers woulde reproue them of their sinnes: They are the gladdest men in the worlde, when they can get in their Ministers to bolle with them, to the end thereby to brydle them, that they shoulde not bee ouer greeuous in accusing and reprehending of them. For, when these Ministers or rather minstrels, hauehave well wet theyr whystle, they, ouer whom they are Pastors, doe assure themselues then, that they wyll not be too eager vponupon them. And againe, these cup whisteling minstrels, hauehave no regard, to much crying out, because they fear that some man woulde accuse them, if they should displease those who were witnesses of their trolling and bolling, & the rest of their vices whereunto they are subiect.
Tob.
If the case thus standeth, I dare assure thee, that you hauehave very venerable Apepostles, to cast out all the Diuels by fasting and prayer, which at this present so greatly trouble the worlde. And if there were no Diuels at all in the whole worlde, these good fellowes, in steede of casting of them out, woulde bring them in. Wherfore, I doe not much maruel, although the Diuels hauehave so great power of these drūkards and gluttons of all sortes and estates, and namely, ouer those ministers & magistrates who ryse early in the morning, not to go to a Sermon, but to the Tauerne and there drink a dutant, what saiest thou to it Theophraste?
Theo.
This I say vntounto it, that ye land, and common weale is accursed, which hath gluttonous & drunkē magistrates & pastors, & rise vp in the morning to folow drunkennesse Eccle. 10. Isaiah. 5.vntyll they are hoat with wine. And therefore, seeing that all vices reigne in the world, & more amongst them, which should correct and punish thē, then amongst any of the rest, it is no maruell, though there be so many diuels & Demoniacks eueryevery where, as are. But such as feare ye Lord, hauehave a very good recourse. In very deed, it will bee What deuis… and meanes … Diuel hath … he is to be dis… ted.a hard matter to make those diuels departe frō thē, but yet they shal, wil they, nil they, be displaced, because Christ laieth his hand on them, as hee did vponupon the miserable Lunatike. For, when Iesus Christe was in place, it …. 17. …k. 6. …e. 9.was so farre of that the wicked spirite woulde departe from this poore childe, as that hee became more madde in him. And so likewise, when these Diuels, and demoniackes that they possesse which are nowe in the worlde, feele the Gospel came neare them, and beginne to heare the voyce thereof, they are euen as madde, as if a man shoulde sounde out the Trumpet, to assault them, and giuegive them the alarme. And, as the Diuell went not out of the Lunatike, vntil suche time as he had first tryed all his forces against Iesus Christ: No more wyll hee be displaced of these Roomes, which he hath gotten possession of, without stronge and mightie combates. And al the while that the Diuell so furiously resisted Iesus Christ, the diuel a great deale more tormented the poore Lunatike, then euer hee dyd before, Insomuche, that hee lay before Iesus Christe, as if hee had been dead.
Tob.
Hee dyd that, to vexe the poore father, of that so very a miserable childe, and because hee had so little faith, his incredulitie was the reason, why this childe was no sooner healed. For it seemed, that the presence of Iesus Christ, did him more hurt then good.
Theo.
It might seeme that Iesus Christe came thyther, to giuegive the Diuell Victorie ag… the diuell, he had been … uen, to his shifts.greater power, to the end hee might finish that worke which hee so long before trauelled about, which was, to kill this poore miserable childe. For, eueryevery man thought the childe to bee dead, when the Diuell leaft him. Howbeit, it fell out cleane contrary. For, when it was thought, that hee was starke dead, hee was quite and cleane deliuered of the Diuell, and made through whole.
Nowe, wee see that the like of this falleth out dayly, we see how the Diuel troubleth and tormenteth the worlde, especially in those places, out of which hee knoweth he shall be caste. For, he then falleth into such a rage, as that a man woulde thinke that the Gospell, by which meane Iesus Christe will cast him out, had set open all the gates of hell, to let out all the Legions of Diuels that were in it. For, then hee fretteth and sumeth, and maketh as manie as he hath power ouer, to fret and fume. To be short, he so terrifieth ye whole world, yea, the valiantest and most constant, as that a man would think it should be vtterly consumed and come to naught. But euen then, when we thinke it shoulde bee cleane wasted and destroyed, our Sauiour Iesus Christe, sheweth himselfe to be farre stronger then he. And therefore, wee must not stande in a maze when we see the troubles and persecutions, which the Diuell and his retinue styrre vp in the world, when as they feele Iesus Christe come neere them, to cast them out through the power of his gospell. We hauehave none other thing to doe but to remaine stedfast and constant, and do that duetie that appertaineth vntounto eueryevery of vsus: and so leaue the charge of all the rest of ye things vntounto our Lord Iesus Christe, who will neuer forsake vsus, nor yet suffer the diuell to reigne amongst vsus.
Tob.
I tell you, it is most necessarie that hee shoulde put to his helping hande.
For there is none els to withstand the Diuels power, nor yet stay and tame suche an enemie, whome, neuer man was able to vanquish, but he alone. For, so far foorth as I am able to vnderstand by the talk that wee hauehave had together, we are not only in worse estate, and more intractable and ragyng then bruite beastes, but also then the very Demoniackes. Whereupon, I can not sufficiently enough maruaile at our nature. For, we are of that nature and condition, that wee can skill to do any thing, but that which should be for our benefite, & most necessary for vsus. For, there is neither Art, Man can doe … nie thing, sau… that which he ought chiefl… to doe.Science, practise, nor yet occupation whatsoeuer, which we hauehave not deuised, and can doe it, and teach others also, sauing the art to liue well, which wee bragge to teache to eueryevery one, and yet are not able to teache our selues, but muche lesse able to practise it. For, there is almost, no beast so sauage, cruell, furious, or villanous howesoeuer, but that men by Arte, is able to vanquishe, tame, and master, and make familiar and gentle: But it is a wonder to see that hee is not able to fynde out any Arte, Science, Practise, nor Man a conq… tor of thin… but of himsel…weapons, to vanquishe, tame, and master hym selfe, and to ouercome and subdue his owne affections.
Horses and Moyles are with much a doe brought to it: But yet hath man founde the meane to handle them, and make them doe him seruice, in a short time. Bulles and Dren are mightie and strong: and yet man teacheth them to beare the yooke, and draw in the Cart. The Elephants likewise are most terrible: and yet man maketh them beare as great a burden as he Iusteth. Wolues and Beares, are very cruell: and yet man maketh them tractable. Lions are very fierce, proude, cruell, and terrible: and yet man maketh them humble themselues, and obey him. Contrariwise, I see too often that the husbande is not able to maister his …here is disa…erment be…eeue the hus…and and the …ife. …en. 2, 3. …phe. 5. …ien. 1. 2.wife, nor the wife, her husband, that they might liue quietly together: although shee be fleshe of his flesh, and bone of his bones, and litte long time togeather, both in one house, and eate their meate together, both at one Table, and lye both in one bed, and which is more, are one body, and one blood. If man then cannot liue with himself, with his owne fleshe, and his owne blood, with whome will hee liue: If hee cannot louelove his wife, whom God hath made of his owne substance, and hath giuen her vntounto him, for his aide and comfort, whom will hee louelove: Likewise, if the wife cannot humble herself and fit her selfe, to agree with her husband, Ephe. 5.who me God hath giuen her, to be her head, and framed her out of his body, with whom will shee agree, and who shall bee able to abide her: There is great contrarietie betwixt dogges and Cats, yea such a naturall hatred, as is not almost to bee reconciled. And so likewise, betweene Woiues and Sheepe: Lions and Dren: And yet if they had been brought vp together from their youth, their bringing vp and company keeping, which they had had together, woulde worke some power and efficacie to dispoile them something of their nature, & so ioyne themselues in vnitie together: Although they bee beastes of sundrie kindes, and meruellously differing, and contrary one to another. What sayest thou to this Ierome:
Ierom.
Mee thinketh, it fareth with men, as it fareth with flyes and swallowes, who are alwayes lodged amongst men, and A similitude o… vnthankful men.lye in theyr houses, and yet for all that, a man is not able to master them: for, the swallowe buildeth her neast in his house, and layeth her egges there, and hatcheth vp her young ones. Man, bestoweth house roome on her, & they both sleepe vnderunder one roufe, and yet there is no familiaritie betwene them, neither yet liue they one with another. And in the end the Swallowe leaueth nothing els to the good man of the house for his house rente, but her filthie dounge, after shee hath continued there a great while, and broken him of manie a sleepe with her chattering and chirping. And therfore Tully rightly compared swallowes …my in his 4. coke to …tren.to false and vnfaithful friendes, For, as the Swallowes make them readie to come in the Spring, and then depart when cold weather commeth in: Euen so wyll false friendes stande by vsus so long as the weather is faire and cleare, but when they see the winter of mishap come vppon vsus, they flie away from vsus eueryevery chone. And therefore it was not amisse said of Pithagoras, to forbid men of receiuing the swallowe Pithagoras Creede.vnderunder their roufe.
Tob.
What meant Pythagoras by that.
Theo.
His meaning was, that it is not Piuta…th.good to be familiarly acquainted wt …anglers, staunderers, and vnthankfull persons, Dueit. … 8.who are rightly represented by the Swallowe. For, a man shall neuer get any good by them, but sorrowe, griefe, hurt, and dishonour. And is not the flie likewise I pray you, alwayes in the kitchin: The first at the Table, the first in the dishe, and tasteth all the meates wee eate of. Yea, they will doe it, although we were Emperours and Kinges, and more then this to: They take assaye oftentimes before the cooke.
Ier.
But what fauour find we by them for all the benefites which they dayly hauehave at our hands, in our houses. What wage & reward hauehave we of them?
Tob.
This wee hauehave, they greue and beray with their dirt, whatsoeuer faire and beautifull thing that is within the house.
Ier.
And more then that, for they engender vermin and corruption, neuer ceasing to importune, sting, and bite vsus, euē til the blood follow withal, and are neuer contented with all the benefits yt we bestow on thē, wout they also suck & drinke our blood.
Tob.
These Flyes are farre more dangerous then man, and a great deale more vnthankefull. I see fathers and mothers also dayly, that cannot agree with their children, but after, that those fathers and mothers hauehave wasted the odours, and fumes of the odours, which are continually about their children, and dandeled them, and hauehave been greeued and dered, and had many a foule hand with them in the bringing of … great vn…sefulnesse of …e children, …ardes their …ents.them vp: so soone as these children hauehave bin growne vp to rype yeeres, they would not once acknowledge either father or mother: They would neither see them, nor beare with them: but driue them oftentimes, out of the house: or els. theyr parents were inforced to driue them out, by reason of their rebellion and wicked dealing. I neuer saw any such vnthankfulnesse, nor crueltie betweene Dogs and Cats, Wolues and Lymmers, Lions and Lions whelpes. I hauehave seene these Landleapers, who hauehave lead all the countries ouer, Lions, Beares, …andleapers.Apes, Asses, Horses, and many other sortes of beasts, and ruled them as they listed. For, they would make them do whatsoeuer they pleased, and commanded them. They hauehave made them daunce, leape, lye styll, stand vp, touch on the ground, make curtesie, march march with a pyke, and winde a flate. To bee shorte, I am not able to tell you in a longtime, howe many sundrie thinges they hauehave taught them, and made them doe. For, they taught them to doe all things. What is the cause then, why man is so well able to instruct the most vnteachable bruite beasts, and doe learne of him, and yet hee himselfe, not able to teach himselfe, nor yet learne of himselfe that, that is necessary for hym to learne, and without the which, he is in deed no man:
Ierom.
No, not the wife of her husbande, nor the childe of the father.
Toby.
What is the cause then, why doe these Landleapers take so great paine, to teach beastes, after this sort?
Ierom.
It is to none other eude, but to make men sporte, and thereby, get money of them, that they myght liue the easelier.
Tob.
Now, what greater pleasure can any man hauehave, then to see his children well instructed: Is there any Ape more pleasant: with whom may they hauehave any better pastime: And what greater commodity can any Landleaper draw out of beastes, which he so teacheth, then the father frō his sonne, the husband, from his wife, or the brother, from his brother, or one neighbour from an other, if they could as wel learne of them, as the beasts learne of the Landleapers.
Ierom.
This is most certaine, a man ☞shall finde a great many moe children, like the Hippopotame, then the Storke.…he Hippopo…me.
Toby.
What manner of beast is that Hippopotame?
Ierom.
It is a beast that is bred chiefly in Egypt, in the riuer of Nile, & yt one half of him is like an horse, and the other halfe like a fish. And therefore, he beareth this name, that is to say, a riuer horse.
Tob.
What is thy meaning by naming of this beast:
Ierom.
I will tell thee, They that hauehave written the histories of the natures of beastes, hauehave set downe the nature of this …lutar. Booke. …hether the …eastes bred on …eland, be wisser …en they which …re bred in the …eater.beast, to bee so peruerse and cruell, as that so soone as hee is come to any type yeeres, being therto brought by yt endeuour of his parents, that hee will kill his father, and afterwarde hauehave to doe with his mother. And howe many children, thynkest thou shall wee finde at this day, who are not grieued, that Fathers & mothers liue so long, and thinke of nothing els, but to see the end of them:
Toby.
And how many thinkest thou there are of such childrē, who bring their parentes to the graue, with very sorowe and pensiuenes, to see their vntounto wardnes.
Ierom.
Alas, if man sheweth him selfe to be such a one, to those who hauehave be gotten him, and brought him vp, what good shall other men hope for at his handes.
Toby.
But tell mee also, I beseech thee, what thou meanest by speaking of the Storkes:
Ierom.
I put in them, beecause they are of a cleane contrary nature. For, if wee The Storke Plin. in his Booke. cha. Antipelargosis.shal giuegive credit vntounto natural Philosophers, both Greeks and Latines, & to their Prouerbs, they bring vp & comfort their dams in their old age, & by that meanes, shew thē selues thankful vntounto them, for their bringing vp of thē, when they were young. How sayest thou Theophrast, is it not so:
Theo.
In very deede the Hebrewes, giuegive this Fowle, which here, in our lāguage, we call a stork, & giueth her in ye Hebrew tōgue a name, which signifieth, mercy & curtesie. And right well say, that he were the most myserable of all the creatures in the world. And yet he dareth him selfe alone, boldly resiste al order of nature, and refuse to doe his duetie, wherunto al the rest of the creaturs are most obedient. He boldly dareth lift vp him selfe, against the Authour, and Gouernour of all things, who made him of the flyme of the earth, and in a moment is able again to dissolue him. I cannot inough meruayle, when as I consider of this great pryde and arrogancy of may, how he alone dareth resiste his God, whome, all the rest of his creatures, the heauens, the earth, the sea, the starres and planets, al the elements, beasts, Angels, and Deuils obey.
Toby.
Surely, for mine owne parte, I woonder at it, euen as much as thou doest.
Theo.
But thou wouldest a great deale more woonder, if thou diddest more narrowly consider, of the infirmitie and myserie of man, wherewith hee is continuallye enuyroned, and as it were almoste quite and cleane swallowed vp, sithence the time of his conception, and what his nature and frame is. And therefore, seeing we are entred into this talke, me thinketh, that this cōsideration, and contemplation wil not be amisse, for vsus to debate on. For the which cause, I am of the opinion, that wee might handle this poynt some what more at large, if you will agree vntounto me herein. Howbeit, I feare nothing but that we should be ouer long, because there are in this behalfe many good thinges, and worthy dilygent consideration.
Ierom.
I beleeue there is none here, but would be right gladde of it. For, it is a matter worth the handling. But to the ende we might all profit the more. I take it, that our best way were, for the present, to talk of some other matter between, & recreate our selues a little in this faire Garden. For, when, our mindes are alwayes occupyed about one thing, it groweth yrkesome vntounto vsus at last, although it were neuer so pleasaunt or profitable. Againe, we cannot so well carry away all, when our mindes are surcharged with ouer great a multitude of matters, and besides, when wee hauehave no delight in that that we heare.
Eust.
Without doubt, there is nothing more certaine.
To.
I know not my maysters, whether you be weary or no: But for mine own part, I am weary of hearing of good talke, when I shall tarry all day and all night about it.
Theo.
And, I doe thinke, that there is none of vsus weary in this good cōpany: But because we may be the fresher, and followe the matter more cheerely, I am contented to agree to Ierome. And therefore, I thinke it moste expedient, that we walke a little here in this garden, and looke vppon the goodly flowers, which God hath created for our vse: to the end, that in beholding of them, we may the better alwayes learn, to acknowledge his great power, wisdom, bountie, and that therby, we may hauehave the better occasion to prayse him, and yeelde him our humble and hearly thankes: And then wee maye after enter againe into our matter. And where wee hauehave heretofore spoken in generall, of the disorder and confuseduesse of the world, and of the daunger wherein it standeth, wee will also speake some what more, in perticular of man, who is the cause of all the disorder, and great mischiefes, that at present reigne in the world.
Tob.
Seeing you are all of this opiuion, I promise you, I for my parte, wyll not be against it. Let vsus rise therefore, and get vsus hence.
FINIS.
Imprinted at London at the three Cranes in the Vintree, by Thomas Dawson, for Iohn Perin in Paules Church yard at the signe of the Angel.
1583.
End of the text · Pierre Viret, The World Possessed with Devils Part 2 (1583)