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            <title>The vvorlde possessed with deuils conteinyng three dialogues. 1. Of the Deuill let loose. 2. Of blacke deuils. 3. Of white deuils. And of the commyng of Iesus Christe to iudgement, a verie necessarie and comfortable discourse for these miserable and daungerous daies.</title>
            <title>Monde à l'empire et le monde démoniacle fait par dialogues. Part 2. English. Selections</title>
            <author>Viret, Pierre, 1511-1571.</author>
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               <date>1583</date>
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            <date when="2008-09">2008-09 (EEBO-TCP Phase 1).</date>
            <idno type="DLPS">A68845</idno>
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            <idno type="STC">ESTC S119207</idno>
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            <idno type="VID">19834</idno>
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                  <title>The vvorlde possessed with deuils conteinyng three dialogues. 1. Of the Deuill let loose. 2. Of blacke deuils. 3. Of white deuils. And of the commyng of Iesus Christe to iudgement, a verie necessarie and comfortable discourse for these miserable and daungerous daies.</title>
                  <title>Monde à l'empire et le monde démoniacle fait par dialogues. Part 2. English. Selections</title>
                  <author>Viret, Pierre, 1511-1571.</author>
                  <author>Chauncie, William.</author>
               </titleStmt>
               <extent>[176] p.   </extent>
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                  <publisher>[By John Kingston] for Ihon Perin, and are to be sold in Paules Churchyard at the signe of the Angell,</publisher>
                  <pubPlace>Imprinted at London :</pubPlace>
                  <date>1583.</date>
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                  <note>By Pierre Viret.</note>
                  <note>Translated by William Chauncie.</note>
                  <note>Issued with "The second part of the demoniacke worlde" (London, 1583). The two parts together are a translation of part 2 of: Le monde a l'empire et le monde demoniacle.</note>
                  <note>Printer's name from STC.</note>
                  <note>Signatures: A-L.</note>
                  <note>Reproduction of the original in the Henry E. Huntington Library and Art Gallery.</note>
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            <front>
               <div type="title_page">
                  <pb facs="tcp:19834:1" rendition="simple:additions"/>
                  <pb facs="tcp:19834:1" rendition="simple:additions"/>
                  <p>THE
WORLDE
poſſeſſed with Deuils,
<hi>conteinyng three
<hi>Dialogues.</hi>
                     </hi>
                  </p>
                  <list>
                     <item>1. Of the Deuill let looſe.</item>
                     <item>2. Of Blacke Deuils.</item>
                     <item>3. Of White Deuils.</item>
                  </list>
                  <p>And of the commyng of Ieſus Chriſte to
Iudgement, a verie neceſſarie and
comfortable diſcourſe for
theſe miſerable and
daungerous
daies.</p>
                  <epigraph>
                     <bibl>Luke. xxi.</bibl>
                     <q>Watche ye therefore at all tymes and
praie, that ye maie bee worthie to eſcape all
theſe thynges that ſhall come: And that ye
maie ſtande before the Sonne of man.</q>
                  </epigraph>
               </div>
               <div type="colophon">
                  <p>¶Imprinted at London, for Ihon Perin, and
are t<gap reason="illegible" resp="#TECH" extent="1 letter">
                        <desc>•</desc>
                     </gap> be ſold in Paules Churchyard
a<gap reason="illegible" resp="#TECH" extent="1 letter">
                        <desc>•</desc>
                     </gap> the Signe of the Angell.
1583.</p>
               </div>
               <div type="to_the_reader">
                  <pb facs="tcp:19834:2" rendition="simple:additions"/>
                  <pb facs="tcp:19834:2"/>
                  <head>To the Reader.</head>
                  <p>I Haue intituled this Booke (the
world poſſeſſed with Deuilles)
for twoo cauſes. The one, becauſe
I ſhewe there, how the Deuill ru<g ref="char:EOLhyphen"/>leth
the worlde, he guideth &amp; go<g ref="char:EOLhyphen"/>uerneth
worldly and carnall men
as if thei were poſſeſſed with De<g ref="char:EOLhyphen"/>uills,
and giuen ouer by Gods iust
iudgeme<g ref="char:cmbAbbrStroke">̄</g>t: the other, becauſe that
in holie Scripture, the worlde is
many tymes taken, for ſuche as
are not lead by the Spirit of God,
but ſerue the deuill as their prince
and God, in ſtead of their true
God, and acknowledge
him for their Crea<g ref="char:EOLhyphen"/>tor,
Father and
Sauiour.</p>
               </div>
               <div type="dialogue_introduction">
                  <pb facs="tcp:19834:3"/>
                  <head>¶The title and ſomme of
the first Dialogue.</head>
                  <p>This Dialogue is called the Deuill lett
looſe, bothe for the reaſon before mentio<g ref="char:EOLhyphen"/>ned,
and alſo becauſe of fitt matter ſeruyng
to the ſame purpoſe.</p>
                  <p>Firste, there is talke of the greate coue<g ref="char:EOLhyphen"/>touſneſſe
that now raigneth in the worlde,
and ſpecially of the couetouſneſſe of old me<g ref="char:cmbAbbrStroke">̄</g>:
afterward of the old age and dotage of the
worlde, and the diuiſion of the ages of the
ſame, whiche is ſet forthe in the last booke,
fathered vpon Eſdras in the Apocripha,
&amp; conference of the contentes of that book
with that whiche Heſiodus hath written
touchyng that matter.</p>
                  <p>Of the decaye of vertue, and increaſe of
vice, &amp; the Prophetes of Ieſus Chriſt &amp; S.
Paule thervpon, touchyng the latter daies.</p>
                  <p>Of the franticke and decaied worlde,
whiche can not abide to bee molten againe,
and restored to the firſt estate.</p>
                  <p>Of the worlde wholie poſſeſſed with the
Deuill.</p>
                  <p>Of the Deuill lett looſe in the Apoca<g ref="char:EOLhyphen"/>lips,
and of the red Dragon.</p>
                  <p>Of the Parable and ſimilitude of the
wicked ſpirite, wandryng in the deſertes.</p>
                  <p>
                     <pb facs="tcp:19834:3"/>
Of the iudgement of God vpon the Ie<g ref="char:EOLhyphen"/>wes,
and of the example thereby giuen to
Christians.</p>
                  <p>Of the comming of Ieſus Chriſt, of Ma<g ref="char:EOLhyphen"/>homet,
and of the Pope.</p>
                  <p>The true Phiſicke for the diſeaſed, fran<g ref="char:EOLhyphen"/>tike
and poſſeſſed worlde.</p>
                  <p>The faultes of worldly Phiſitions, and of
their drags: and the cauſe why thei can not
caste out Deuilles, nor appeaſe the windes
and tempest, that bluster on the Sea of this
worlde.</p>
                  <p>Of the true meane to appeaſe them, and
to driue the Deuill out of the worlde, and
the power of the Gospell.</p>
                  <p>Of the ſtate of the worlde, and namely of
the courſe of Kynges and Princes.</p>
                  <p>Of the complaintes of the Prophets for
the wickedneſſe, vnrightouſneſſe, and theft
that is emongest men.</p>
                  <p>Of the Anatomie that the Prophetes
haue made of man and of the worlde.</p>
                  <p>Of the greateſt crime and daunger that
is now in the worlde, and how daungerous
a thyng it is to be a good man.</p>
               </div>
            </front>
            <body>
               <div n="1" type="dialogue">
                  <pb facs="tcp:19834:4"/>
                  <head>¶The firſte Dialogue of
the worlde poſſeſſed with
Deuilles called, the deuill
lette Looſe.</head>
                  <stage>Tobie. Theophrast. Ierome.
Eustace.</stage>
                  <p>
                     <seg rend="decorInit">W</seg>Hen we laſte commoned to<g ref="char:EOLhyphen"/>gether
<hi>Theophrastus,</hi> tou<g ref="char:EOLhyphen"/>chyng
the ſtate of this pre<g ref="char:EOLhyphen"/>ſent
world, thou tookeſt oc<g ref="char:EOLhyphen"/>caſion
to talke of the age of
theſame. And becauſe thou waſte then in<g ref="char:EOLhyphen"/>terrupted,
I would thou wouldeſt now go
foreward with that, that thou haſte to ſaie
therein.</p>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Wee ſpake before of the greate
coueteouſneſſe that raigneth now a daies
emong men.<note place="margin">Commenta<g ref="char:EOLhyphen"/>ries of Origen vpon Iob.</note> There are certain commen<g ref="char:EOLhyphen"/>taries
vpon the booke of <hi>Iob,</hi> whiche ſome
ſaie are <hi>Origens,</hi> notwithſtanding that the
ſtile of the ſame is nothyng like <hi>Origens</hi>
ſtile. And therefore, learned men whiche
are able to iudge of ſuche thynges, take
not <hi>Origen</hi> to be the aucthor thereof. But
whoſoeuer bee aucthor, he bringeth in cer<g ref="char:EOLhyphen"/>taine
reaſons, by whiche he doeth ſhewe
<pb facs="tcp:19834:4"/>
the cauſe of that greate coueteouſneſſe of
whiche we ſpake.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>What ſaieth he?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>He firſte ſaieth:<note place="margin">The cauſe of the greate co<g ref="char:EOLhyphen"/>ueteouſneſſe, whiche now raigneth.</note> that this worlde
draweth to an ende. And therefore maie be
likened to a man that ſeeketh toward his
ende as faſt as he can: and this is the cauſe
that he giueth his whole minde and ſtudy
to dead thynges: that is to ſaie, to yearthly
thynges, whiche are as it were dead in co<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>pariſon
of heauenly thynges. For, as thei
neither can deliuer men from corporall
or ſpirituall deathe: So can thei not fol<g ref="char:EOLhyphen"/>lowe
them after this deathe, but die with
them.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Hereby then thou meaneſt, that
the more y<hi rend="sup">t</hi> men drawe to the yearthward,
and the nearer thei are to their graue, the
more deſirous are thei of yearthly riches,
whiche is but yearth as thei are. And ſo
the leſſe thei haue of it, the more thei deſire
it, how ſaieſt thou <hi>Ierome.</hi>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Ierome.</speaker>
                     <p>Thou putteſt mee in remem<g ref="char:EOLhyphen"/>brance
of that that <hi>Cicero</hi> ſaieth (touching
this matter) of old men.<note place="margin">Couetouſ<g ref="char:EOLhyphen"/>neſſe in age.</note>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Why, what ſaieth he.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>He compareth them to a warfa<g ref="char:EOLhyphen"/>ryng
man,<note place="margin">Cice. de ſenect.</note> whiche hath a iourney to goe.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:5"/>
                     <speaker>Tobie.</speaker>
                     <p>The compariſon is very proper.<note place="margin">The voyage of mans life.</note>
For, all this life is nothyng but a voyage,
whiche we haue to goe whileſt we liue.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Now, thou knoweſt that thei,
whiche haue a iourney to goe, make firſte
prouiſion of all ſuche thinges, as thei muſt
carry with them, and ſuche thinges as are
neceſſarie for them, whether it be victuals
or money.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>If thei did not ſo, thei might
ſeme to want diſcretion.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>But if thei be wiſe and diſcrete,
thei will burthen the<g ref="char:cmbAbbrStroke">̄</g> ſelues with no more
then thei needes muſt, but will make their
preparation and prouiſion, accordyng to
the iourney and waie that thei haue to go.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>It is certaine, that thei whiche
haue a hundreth or two hundreth miles to
goe, haue neede of greater prouiſion, then
thei whiche haue but fiue or ſixe miles.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>What wouldeſt thou ſaie then,
if a man whiche hath but a mile or twoo to
go, would be more carefull for his charge,
make greater preparation for his voiage,
then if he had fiue or ſixe C. miles to goe.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I would take hym to be a verie
fond and vndeſcrete man: for what nedeth
he to trouble hym ſelf more, then that the
<pb facs="tcp:19834:5"/>
neceſſitie of his voyage requireth.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Yet the moſte parte of old men
doe ſo.<note place="margin">Care <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>o<g ref="char:EOLunhyphen"/>ges of a voyage<g ref="char:punc">▪</g> Cice. de ſenect.</note> For, the elder that men waxe, the
more couetous and niggiſhe thei are.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Then the leſſe tyme thei haue to
liue, the more feare thei haue to want.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Therfore <hi>Cicero</hi> ſaith, that theſe
old dotards that are ſo nere and couetous,
and are ſo afraied to want, the leſſe waie
thei haue to goe on their voiage, the more
care thei haue for charges, and make the
greater prouiſion.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>In good ſooth that is greate fol<g ref="char:EOLhyphen"/>lie
and madneſſe.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Therefore it is not ſaid without
good reaſon, that where as all other vices
waxe old as men doe, coueteouſneſſe wa<g ref="char:EOLhyphen"/>xeth
yong againe in age.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Then to our former talke, wee
maie well ſaie the like of the worlde, and
of his age, euen as <hi>Theophrastus</hi> did putte
vs in mynde: and therefore goe foreward
<hi>Theophrastus,</hi> with that that thou haſt fur<g ref="char:EOLhyphen"/>ther
to ſaie, as touchyng this matter.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>The Author of thoſe commenta<g ref="char:EOLhyphen"/>ries
vpo<g ref="char:cmbAbbrStroke">̄</g> 
                        <hi>Iob,</hi> whiche I euen now alledged
vſeth a compariſon, touchyng the richeſſe
that men gather in their age, not vnmeete
<pb facs="tcp:19834:6"/>
for our matter.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Whereto doeth he liken them.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>To hidde<g ref="char:cmbAbbrStroke">̄</g> ſtarres.<note place="margin">The vſe of ri<g ref="char:EOLhyphen"/>cheſſe in age.</note> For, as ſtarres
ſerue to no vſe when thei are hidden, but
when thei ſhewe light vnto men: ſo riches
being hidde<g ref="char:cmbAbbrStroke">̄</g> ſerueth to no vſe, whether thei
kepe them locked in their treaſures, with<g ref="char:EOLhyphen"/>out
the vſe therof, or els leaue their riches
to the wide worlde, when thei them ſelues
are hidden and laied vp in their graues.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Heereby then thou meaneſt to
proue, that the gredie and inſaſiable deſire
of riches: whiche now adaies ſo ragyngly
raigneth emong men, is a ſigne and wit<g ref="char:EOLhyphen"/>neſſe
of the old age &amp; dotage of the world,
wherby we maie iudge that the ende ther<g ref="char:EOLhyphen"/>of
draweth nigh.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>So it is.<note place="margin">The fowerth booke of Eſ<g ref="char:EOLhyphen"/>dras. Chap. 5.</note> Furthermore although
the fourthe booke of <hi>Eſdras</hi> bee holden for
<hi>Apocripha,</hi> yet are there many good ſen<g ref="char:EOLhyphen"/>tences
contained therein, whiche well a<g ref="char:EOLhyphen"/>gree
with the matter whereof we talke.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I would faine heare them.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>He ſaieth thus: Aſke the wombe
of a woman and ſaie vnto her: why muſte
thou haue time before thou bringeſt forth?
Require her to bryng forth tenne at once.
And I ſaie, ſurely ſhe can not, but by di<g ref="char:EOLhyphen"/>ſtance
<pb facs="tcp:19834:6"/>
of tynie. Then ſaied he vnto me: ſo
haue I deuided the nomber of the earth by
tymes, when ſeede is ſowne vpon it. For,
as a yong child begetteth not that, that be<g ref="char:EOLhyphen"/>lo<g ref="char:cmbAbbrStroke">̄</g>geth
to the aged, ſo haue I ordeined the
time which I haue created. I aſked again
and ſaied: ſeyng thou haſt now ſhewed me
the waie, I will proceede to ſpeake before
thee: For our mother whom thou haſt told
me, is yong, draweth ſhe nere vnto age? he
anſwered me and ſaid: aſke a woman that
traualleth, and ſhe will tell thee. Saie vn<g ref="char:EOLhyphen"/>to
her: Wherefore are not thei whom thou
haſt now brought forth, are thoſe that were
before thee,<note place="margin">The ſtature of a man d<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>
                           <g ref="char:EOLhyphen"/>miniſhed.</note> but leſſe of ſtature? And ſhe
ſhall anſwere thee, ſome were borne in the
flower of youth, others were borne in the
tyme of age, when the wombe failed. Co<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>ſider
now thy ſelf, how that ye are leſſe of
ſtature, then thoſe that were before you.
And ſo are thei that come after you, leſſe
then ye, as the Creatures whiche now be<g ref="char:EOLhyphen"/>ginne
to bee old, and haue paſſed ouer the
ſtrength of youth.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Me thinkes theſe wordes tende
to ſhewe, that as the woman and the wo<g ref="char:EOLhyphen"/>mans
wombe waxeth old, ſo waxeth the
yearth old, whiche is the mother of vs all,
<pb facs="tcp:19834:7"/>
and likewiſe all the worlde, with all thyn<g ref="char:EOLhyphen"/>ges
therein contained.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>We ſe the experie<g ref="char:cmbAbbrStroke">̄</g>ce thereof dai<g ref="char:EOLhyphen"/>ly.
But marke what theſame author ſaith
further of this matter. The worlde (ſaieth
he) hath loſte his youth, and the tymes be<g ref="char:EOLhyphen"/>gin
to waxe old.<note place="margin">4. Eſder. 14. The deuiſion of the ages of the worlde.</note> For the world is deuided
into xii. partes, and x. partes of it are gone
alreadie, and halfe of the tenth parte. And
there remaineth that, whiche is after the
halfe of the tenth part. Therefore ſet thine
hous in order, and reforme thy people, and
comfort ſuche of the<g ref="char:cmbAbbrStroke">̄</g> as bee in trouble, and
now renounce the corruption. Let go fro<g ref="char:cmbAbbrStroke">̄</g>
thee mortall thoughtes, caſte awaie from
thee the burthens of men, and put of now
thy weake nature, and ſet aſide thy moſte
greeuous thoughtes, and haſte thee to de<g ref="char:EOLhyphen"/>part
from theſe tymes. For greater euils
then thoſe whiche thou haſt ſeen now, ſhall
thei co<g ref="char:cmbAbbrStroke">̄</g>mit. For, the weaker that the world
is by reaſon of age, the more ſhall the euils
be encreaſed vpon them that dwell there<g ref="char:EOLhyphen"/>in.<note place="margin">The old age of the miſera<g ref="char:EOLhyphen"/>ble worlde.</note>
For, the truthe is fled farre awaie, and
lies at hande. And after he ſaieth: thus the
worlde is ſett in darkeneſſe, and thei that
dwell therein are without light. For, thy
lawe is burnt, therefore no man knoweth
<pb facs="tcp:19834:7"/>
the thynges that are dooen of thee, or the
workes that ſhalbe doen.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Theſe wordes ſignifie not onely
that the older the worlde waxeth,<note place="margin">The decreaſe of vertue and increaſe of vice.</note> the more
the ſtature and age of man deminiſheth,
and the naturall ſtrength weakeneth: but
alſo that all vertues decaie in hym, and al
vices increaſe.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>If vertue faile, neceſſarilie vice
whiche is the contrary muſte raigne, ſithe
vice is want of vertue, as ſickneſſe is wa<g ref="char:cmbAbbrStroke">̄</g>t
of health, ſo that the more that healthe de<g ref="char:EOLhyphen"/>creaſeth,<note place="margin">A prophecie of Ieſus Chriſt and S. Paule touchyng the laſte daies.</note>
the more ſickneſſe increaſeth.
And therefore our ſauior Chriſt, ſpeaking
of thoſe laſte daies, and of this age of the
worlde, ſaied not without cauſe. Thinkeſt
thou that whe<g ref="char:cmbAbbrStroke">̄</g> the ſonne of man ſhall come
he ſhall finde any faithe or vprightneſſe on
the yearth.<note place="margin">Matth. 14.</note> For,<note place="margin">Luke. 21.</note> becauſe that the wicked<g ref="char:EOLhyphen"/>neſſe
ſhall abound,<note place="margin">1. Tim. 4.</note> all charitie ſhalbe cold.<note place="margin">2. Timo. 4.</note>
Heare alſo what S. <hi>Paule</hi> writeth: Now
the ſpirite ſpeaketh euidently, that in the
latter tymes, ſome ſhall departe from the
faithe, and ſhall giue heede vnto ſpirites of
errour, and doctrines of Deuilles, whiche
ſpeake lies through hipocriſy, &amp; haue their
conſciences burned with an hot iron. And
againe: This knowe alſo that in the laſte
<pb facs="tcp:19834:8"/>
daies ſhall come perilous times. For, men
ſhalbe louers of their owne ſelues, couete<g ref="char:EOLhyphen"/>ous,
boaſters, proude, curſed ſpeakers, diſ<g ref="char:EOLhyphen"/>obedient
to parentes, vnthankfull, vnholy
without naturall affectio<g ref="char:cmbAbbrStroke">̄</g>, truce breakers,
falſe accuſers, inte<g ref="char:cmbAbbrStroke">̄</g>perate, fierce, diſpiſing
of them whiche are good, traitours, heady
high minded, louers of pleaſure, more the<g ref="char:cmbAbbrStroke">̄</g>
louers of God, hauyng the ſhewe of godli<g ref="char:EOLhyphen"/>neſſe,
but haue denied the power thereof.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>S. <hi>Paule</hi> hath iuſte occaſion to
call thoſe daies perilous, in whiche ſuche
men ſhal liue, and without doubt we euen
now are come to that line. For now adaies
wee ſee fewe other but ſuche as S. <hi>Paule</hi>
hath deſcribed vnto vs, after the manner
that thou haſt rehearſed.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Therefore there are fewe, which
maie be compared to our auncient fathers
in any thyng at all. For, as we haue alrea<g ref="char:EOLhyphen"/>die
ſaied, eue<g ref="char:cmbAbbrStroke">̄</g> as the force of vertue decrea<g ref="char:EOLhyphen"/>ſeth
daie by daie, in this weakeneſſe and
old age of nature, ſo contrary vice, loue of
pleaſure, impacience, vnſtableneſſe, vn<g ref="char:EOLhyphen"/>faitfulneſſe,
ignorance and folly encreaſe.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>When I call to remembraunce
what <hi>Ierome</hi> hath heretofore ſpoken, con<g ref="char:EOLhyphen"/>cernyng
the difference of ages, and the de<g ref="char:EOLhyphen"/>caie
<pb facs="tcp:19834:8"/>
thereof, I finde that it well agreeth
with all that thou haſte now ſpoken. So
that if none co<g ref="char:cmbAbbrStroke">̄</g>plained, but onely the Pro<g ref="char:EOLhyphen"/>phetes
and Apoſtles, and other the true
ſeruauntes of God, of the corruption and
diſorder, whiche at all tymes hath been in
the worlde, and the empairyng thereof,
whiche hath alwaies increaſed, I would
leſſe maruaile. But we maie wel perceiue
that the wickedneſſe of men hath been of
long time marueilous, and that it hath fro<g ref="char:cmbAbbrStroke">̄</g>
tyme to tyme ſo woonderfully increaſed,
that euen the Gentiles theim ſelues (who
had not the true knowledge of God, nor
perfect knowledge of vertue &amp; vice,) haue
made moſte greeuous complaintes there<g ref="char:EOLhyphen"/>of,
as <hi>Ierome</hi> hath often recited vnto vs.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>I haue recited vnto you, the diſ<g ref="char:EOLhyphen"/>criptio<g ref="char:cmbAbbrStroke">̄</g>
that <hi>Ouid</hi> hath made of the 4, ages
but I haue not yet ſhewed after what ma<g ref="char:EOLhyphen"/>ner
<hi>Heſiodus</hi> deſcribeth it, out of whom as
well <hi>Ouid</hi> as other Poets, haue gathered
their writinges. For as I haue before told
<hi>Heſiodus</hi> is one of y<hi rend="sup">e</hi> moſte au<g ref="char:cmbAbbrStroke">̄</g>cient Greke
Poets that wee haue. And becauſe that
whiche he writeth of this matter, agreeth
very well with many of the pointes which
<hi>Theophrastus</hi> hath alledged, but chiefly
<pb facs="tcp:19834:9"/>
out of the bookes of <hi>Apocripha,</hi> whiche
beare y<hi rend="sup">e</hi> name of <hi>Eſdras,</hi> I will recite that
whiche he writeth of the 4. ages, ſpeaking
firſt of the golde<g ref="char:cmbAbbrStroke">̄</g> age, thus muche in effect.</p>
                     <l>We must beleeue that Gods and men,</l>
                     <l>together first were framed,<note place="margin">Hſiod. ope. &amp; dies. Lib<g ref="char:punc">▪</g> 1.</note>
                     </l>
                     <l>When golden age ouerſpread the yearth,</l>
                     <l>and <hi>Saturne</hi> ruled aboue.</l>
                     <l>Men liued like Gods and voide of care,</l>
                     <l>no labours toyle their lande,</l>
                     <l>Ne tedious age ne ſickneſſe grief,</l>
                     <l>did once their myndes remoue.</l>
                     <l>From ſpotleſſe life from pleaſaunt cheare,</l>
                     <l>and Death was but a ſleepe,</l>
                     <l>And fertillyearth her pleaſaunt fruites,</l>
                     <l>did yeeld withouten toyle:</l>
                     <l>Their goods were common mindes were on</l>
                     <l>no hatred here could creepe,</l>
                     <l>O happie age whoſe mery myndes,</l>
                     <l>were placed on ſuche a ſoile.</l>
                     <p>Now heare what <hi>Iuuenall</hi> ſaith tou<g ref="char:EOLhyphen"/>ching
this Golden age:<note place="margin">Iuuenal. ſat. 13.</note> 
                        <hi>In tyme paſt poore
men liued in field without fraude or deceit.</hi>
And anon after he ſaieth.</p>
                     <l>Thei thought it ſhame and worthy death</l>
                     <l>if youth by age had paste,</l>
                     <l>Not ſhewyng honour vnto them,</l>
                     <l>and would the bearded man:</l>
                     <l>
                        <pb facs="tcp:19834:9"/>
Should reuerenced be of youth,</l>
                     <l>though thei excede in corne and Maste</l>
                     <l>Suche honour beare thei vnto age,</l>
                     <l>ſuche reuerence beardes had than.</l>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>
                        <hi>Iuuenall</hi> toucheth emong other
pointes one, wherein there is greate ouer
ſight at this daie. For, youth is now ſo ill
manered, ſo proud, ſo ſtout, ſo ouerwening
ſo ſhameleſſe and ſo vnbridled, that in ſtede
of honouryng their elders, thei deſpiſe the<g ref="char:cmbAbbrStroke">̄</g>
whiche is worthie of greate blame.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Thei are blame worthie in deed,
for thei peruert both the order of God and
nature, for God hath giuen expreſſe com<g ref="char:EOLhyphen"/>maundement
to honour age, and to reue<g ref="char:EOLhyphen"/>rence
the horie heared and graie bearded:
And though GOD had not ſo commaun<g ref="char:EOLhyphen"/>ded,<note place="margin">Lawe to ho<g ref="char:EOLunhyphen"/>nour elder<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap> Leuit. 1<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>.</note>
nature ought herein to be a Schoole<g ref="char:EOLhyphen"/>miſtres
vnto vs, except we will willingly
reſiſt her as Monſters.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Wee maie eaſilie thinke this to
be true, for that the <hi>Gentiles</hi> them ſelues
were conſtrained to acknowledge it a du<g ref="char:EOLhyphen"/>tie.
And thei learned not by the holy ſcrip<g ref="char:EOLhyphen"/>ture
and lawes of God,<note place="margin">The lawe <gap reason="illegible" resp="#TECH" extent="1 word">
                              <desc>〈◊〉</desc>
                           </gap> nature.</note> to honour their el<g ref="char:EOLhyphen"/>ders,
for that it was not giuen and reuei<g ref="char:EOLhyphen"/>led
to them as to the children of God: but
haue learned it by lawe of nature, whiche
<pb facs="tcp:19834:10"/>
is common Schoolemaiſters to all.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>This Schoolemaiſters nature,
of whom thou ſpeakeſt, hath ſo emprinted
this in the hartes of all men, that euen
thei whiche will neither heare nor obay it,
are neuertheleſſe, conſtrained to confeſſe
it, bothe to be right honeſt and of duetie as
the Ambaſſadours of the <hi>Lacedemonians</hi>
did wel declare to the <hi>Athenians.</hi>
                        <note place="margin">A taunt of the Lacede<g ref="char:EOLhyphen"/>monians to the Athenia<g ref="char:cmbAbbrStroke">̄</g>s.</note> For on
a tyme there were certaine common Pla<g ref="char:EOLhyphen"/>yes
at <hi>Athens</hi> with Scaffoldes made,
wherevppon theſe Ambaſſadors were pla<g ref="char:EOLhyphen"/>ced
very honorably, there was a poore old
man an <hi>Athenian,</hi> whiche gatt vp as the
reſt did, but all the ſeates were taken vp,
and becauſe he could finde no ſeate, but
was faine to ſtande, al the people laughed
hym to ſkorne, ſauyng the <hi>Lacedemonian</hi>
Ambaſſadours, whiche riſe from their ſea<g ref="char:EOLhyphen"/>tes
to giue hym place: The <hi>Athenians</hi> ſe<g ref="char:EOLhyphen"/>yng
this courteſie, liked it well and gaue
them greate praiſe. Wherby thei ſhewed
that thei knew what was honeſtand praiſe
worthie: but none of them deſired to haue
this praiſe. Therefore the Ambaſſadours
ſaied: <hi>The Athenians</hi> can iudge bothe of
courteſie and honeſtie, but thei vſe it not.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Then are thei of the nomber of
<pb facs="tcp:19834:10"/>
thoſe, that knowe muche good maner, but
vſe none: and ſurely theſe Ambaſſadours
bothe ſhamed and taunted them as thei de<g ref="char:EOLhyphen"/>ſerued.<note place="margin">The diſpiſing of fathers and mothers.</note>
But to come to our matter, though
young men diſpiſe their elders, we neede
not meruaile if thei care not for their el<g ref="char:EOLhyphen"/>ders,
to whom thei owe duetie becauſe of
their age, ſeyng there are ſo fewe, that ho<g ref="char:EOLhyphen"/>nour
and reuerence their naturall fathers
and mothers as thei ought, neither can a<g ref="char:EOLhyphen"/>waie
with them.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>It is not at this daie alone that
Children haue neglected their duetie to<g ref="char:EOLhyphen"/>wardes
their Fathers and Mothers, but
alſo the one againſt the other, and cheefly
againſt God. And therfore <hi>Heſiodus</hi> ſpea<g ref="char:EOLhyphen"/>kyng
of the ſiluer age, toucheth it ſome<g ref="char:EOLhyphen"/>what
to this effect.</p>
                     <l>The children of the ſiluer age,<note place="margin">The ſiluer age.</note>
                     </l>
                     <l>did next ſucceede the golde,</l>
                     <l>
                        <g ref="char:V">Ʋ</g>nlike the firſt in wit and deede,</l>
                     <l>and vnder Mothers wyng:</l>
                     <l>Were buſied in their parentes workes,</l>
                     <l>tell thei were waxen olde,</l>
                     <l>And ſimplie lead a toilyng life,</l>
                     <l>and knewe none other thyng.</l>
                     <l>And when thei came to perfect age</l>
                     <l>and fell to ſhift for foode,</l>
                     <l>
                        <pb facs="tcp:19834:11"/>
Their life did waſt, and pinyng care</l>
                     <l>did fret their peeuiſhe breſts:</l>
                     <l>And enemies ſtyng betweene theſe fooles</l>
                     <l>gan breede muche hatefull moode,</l>
                     <l>And careles thynking on their goods</l>
                     <l>diſpiſe their heauenly hests.</l>
                     <p>He ſpeaketh like a heathen of their re<g ref="char:EOLhyphen"/>ligon
whiche was diuers according to the
diuerſitie of the Countrey, for thei had di<g ref="char:EOLhyphen"/>uers
Gods which thei helde as Patrones,
as our Papiſtes helde of their Sainctes.
And becauſe they had diuers manners of
Seruices and Ceremonies, and diuers v<g ref="char:EOLhyphen"/>ſing
thereof, as our Papiſtes haue in their
religion. <hi>Heſiodus</hi> conde<g ref="char:cmbAbbrStroke">̄</g>neth thoſe which
follow not the maner of Religion of their
owne Countrey. And then anon after he
addeth the puniſhment whiche God laied
vpon them, agreeyng to <hi>Ouid,</hi> whiche had
written more at large of the flood, as farre
as he knewe, followyng the holie Scrip<g ref="char:EOLhyphen"/>tures
as other Poets did,<note place="margin">Gene. 6. 7. 8.</note> which wrote be<g ref="char:EOLhyphen"/>fore
hym, whiche is thus muche in effect.</p>
                     <l>When <hi>Ioue</hi> once ſawe that thei diſpiſed</l>
                     <l>to yeeld the Gods their due:</l>
                     <l>In wrath with waues he drencht the earth,</l>
                     <l>and formed it a newe.</l>
                     <p>And from the<g ref="char:cmbAbbrStroke">̄</g>ce he commeth to the bra<g ref="char:EOLhyphen"/>ſon
<pb facs="tcp:19834:11"/>
age, whereof he ſpeaketh thus muche.</p>
                     <l>Next after came the Braſen worlde,<note place="margin">The Braſen age.</note>
                     </l>
                     <l>vnlike the ſiluer farre.</l>
                     <l>Men made of Okes of courage ſtoute</l>
                     <l>delightyng muche in warre.</l>
                     <l>No reſt, no lawe, a ſtony worlde,</l>
                     <l>with loftie lookes and grim:</l>
                     <l>No force could feare their fierie moode</l>
                     <l>and large of bone and lim.</l>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>When <hi>Ouid</hi> ſpeaketh of the fo<g ref="char:EOLhyphen"/>wer
ages, (as farre as I perceiue by that,
that thou haſt rehearſed of his Metamor<g ref="char:EOLhyphen"/>phoſis,
he maketh no mention of the decay
of ſtrength in mans body, but onely of the
decreaſe of vertue and encreaſe of vice.
But <hi>Heſiodus,</hi> writeth of bothe, and me
thinketh he doth not muche diſagree from
that whiche is written in the holie Scrip<g ref="char:EOLhyphen"/>ture,
touchyng of aunceſtors before the
flood, &amp; anon after. For euen at that tyme
the ſtrength of man beganne to deminiſhe
and decaie. Is it not true <hi>Theophrastus?</hi>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>
                        <hi>Iacob</hi> beareth witneſſe of that be<g ref="char:EOLhyphen"/>fore
<hi>Pharo:</hi>
                        <note place="margin">Gene. 4.7.</note> ſaiyng. The whole time of my
Pilgrimage is an hundred and thirtie ye<g ref="char:EOLhyphen"/>res,<note place="margin">Gene. 47.</note>
feare and euill haue the daies of my
life been, and I haue not attained vnto the
yeres of the life of my fathers, in the daies
<pb facs="tcp:19834:12"/>
of their Pilgrimage.<note place="margin">Pſal. 90.</note> And <hi>Dauid</hi> after
hym, ſaieth of his tyme: The tyme of our
life is threeſcore yeres and ten: and if thei
be of ſtrength, foureſcore yeres: yet their
ſtrength is but labour and ſorrowe, for it
is cut of quickly, and we flee awaie.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Yet notwithſtanding methinkes
<hi>Iacob</hi> and <hi>Dauid,</hi> were long before the
tyme that is compared to the Iron age,
whereof <hi>Ierome</hi> hath not yet tolde vs the
diſcription that <hi>Heſiodus</hi> maketh.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>If thou wilt heare it, thus much
he ſaieth in effect.</p>
                     <l>But now the Iron age is come,<note place="margin">The Iron age.</note>
                     </l>
                     <l>with daiely care and paine:</l>
                     <l>With creaſing ſtrife, (ſo would the Gods)</l>
                     <l>yet ſome releaſe againe.</l>
                     <l>Of quiet life ſomewhiles thei graunt</l>
                     <l>t'aſwage the heauie griefe:</l>
                     <l>But doubtleſſe whe<g ref="char:cmbAbbrStroke">̄</g> horie heares once come</l>
                     <l>thei dye without reliefe.</l>
                     <l>The childe vnlike the father is,</l>
                     <l>the geſt feares trust leſſe hoſt:</l>
                     <l>And friendly promiſe ſoone is broke</l>
                     <l>hot ſtrife doeth rule the roſt.</l>
                     <l>Age is diſpiſed, and youthe aſhamed,</l>
                     <l>to yeeld their parentes praiſe:</l>
                     <l>Thei minde no goods, ne render foode,</l>
                     <l>
                        <pb facs="tcp:19834:12"/>
to freendes that were their ſtaies.</l>
                     <l>What ſhould I ſpeake of cruell rape,</l>
                     <l>or Townes by force distroyde:</l>
                     <l>No other maie ſtande: ne right maintaind,</l>
                     <l>and goodneſſe ſtill auoyde.</l>
                     <l>And wicked worldinges make of them</l>
                     <l>that miſcheefe ſtill inuent:</l>
                     <l>Thus voide of dueties knowledge all,</l>
                     <l>to wickedneſſe are bent.</l>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Theſe are goodly vertues in
deede, this agreeth well with that, whiche
<hi>Theophrastus</hi> ſpake of before.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Hence come the troubles and co<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>fuſion
that now raigneth in the old age of
the world, whiche is the cauſe of his great
diſeaſe and dotage. Wherefore wee haue
good cauſe to praie with <hi>Dauid:</hi>
                        <note place="margin">Pſal. 71.</note> ſaiyng.
Caſt me not of, Lorde in tyme of age, for<g ref="char:EOLhyphen"/>ſake
me not when my ſtrength faileth.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I beleeue all that thou haſt ſpo<g ref="char:EOLhyphen"/>ken:
and ſhortly to tell thee myne aduiſe,
me thinkes the worlde is newe in his olde
dotage, and the older he waxeth, the more
he raueth:<note place="margin">The ragyng worlde like an olde ape or beare.</note> he is like vnto theſe olde Apes
or Beares, whiche the older thei waxe, the
more miſcheeuous thei are. Wherefore, I
am afraied leaſt his end be at hand. What
thinkeſt thou <hi>Ierome.</hi>
                     </p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:13"/>
                     <speaker>Ierom.</speaker>
                     <p>It is to be feared: for it is dange<g ref="char:EOLhyphen"/>rous
when a manne giuen to ſickneſſe fal<g ref="char:EOLhyphen"/>leth
often ſicke: but when he falleth to ra<g ref="char:EOLhyphen"/>gyng
and madneſſe, it is a manifeſt ſigne
of death.<note place="margin">Pope Leo &amp; Clement of the houſe of Medicis haue giuen euill medicines to the worlde.</note> Doubtleſſe the world is very ſick
ſeeyng he hath beene ſo long in the Phiſi<g ref="char:EOLhyphen"/>tions
hande: and great cauſe of diſpaire of
healthe is in hym, for that the Phiſitions
haue giuen hym ouer, and he now falleth
to raging, which encreaſeth daiely, ſo that
it is to be feared leaſt he run wholie madd
vp and doune ſtreates and Countreis, as
<hi>Nabucadonozer</hi> did. For if the head bee
mad what ſhall become of the members.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>What meaneſt thou by the worl<g ref="char:EOLhyphen"/>des
Phiſitions and his frantike head.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Knoweſt thou not, that Popes
are commonly called Gods on earth.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Yes, but what of that.</p>
                  </sp>
                  <sp>
                     <speaker>Iero.</speaker>
                     <p>Knoweſt thou not that Pope <hi>Leo,</hi>
                        <note place="margin">Medicines in Engliſhe, Phi<g ref="char:EOLhyphen"/>ſitions.</note>
and Pope <hi>Clement</hi> the laſt of thoſe names
were of the houſe of <hi>Medicis.</hi>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thereby thou wilt conclude, that
the worlde was in the handes of the Phiſi<g ref="char:EOLhyphen"/>tions
when theſe Popes gouerned.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>I meane thereby, that it was a
very euill ſigne, and in maner a foreſhe<g ref="char:EOLhyphen"/>wyng
and prognoſtication of the thynges
<pb facs="tcp:19834:13"/>
that we haue ſpoken: but it was a greate
ſigne when <hi>Paule Deforneſe</hi> ſucceeded
them,<note place="margin">The worlde is frantike.</note> for that his name ſoundes much vp<g ref="char:EOLhyphen"/>on
<hi>Franſie,</hi> vnto which we ſaie the world
is falle<g ref="char:cmbAbbrStroke">̄</g>. But let vs heare what <hi>Theophra<g ref="char:EOLhyphen"/>stus</hi>
will ſaie to this matter.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>When I would conſider this
world, I remember a compariſon that the
Prophet <hi>Eſay</hi> vſeth,<note place="margin">Eſay. 30.</note> to ſhewe foorthe the
ſtate and ouerthrowe of the wicked which
were in his tyme. Hee ſheweth them that
thei ſhall be deceiued in their vaine hopes,
and that their confidence in iniquitie ſhall
bee like an olde ruinous wall, whiche ſhe<g ref="char:EOLhyphen"/>weth
to be whole, but ſhall ſodainly fall to
the grounde, and ouerwhelme all thoſe
that are about it.<note place="margin">The worlde in decaie.</note> And whe<g ref="char:cmbAbbrStroke">̄</g> I conſider this
worlde, me thinkes it is like an olde rui<g ref="char:EOLhyphen"/>nous
buildyng of whiche the ſaid, morter,
and ſtones is ſo old, that thei fall awaie by
little and little, what ſhall we thinke then
of ſuche a building but ſodaine ouerthrow
eare we beware.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Thou putteſt me in reme<g ref="char:cmbAbbrStroke">̄</g>brance
of a melancolike man,<note place="margin">Gal. de loc. affect.</note> that <hi>Gallen</hi> maketh
mention of. This man had heard the fable
that the auncient Poets fained of <hi>Atlas</hi>
bearyng the heauens on his ſhoulders,<note place="margin">The fable of Atlas.</note> and
<pb facs="tcp:19834:14"/>
being ouercome with melancolike humor
was ſore afraied leaſt <hi>Atlas</hi> being weried
the heauy burthen,<note place="margin">De fac qui appar. in. lum.</note> ſhould either let it fall,
or throwe it of on his ſhoulders, &amp; ſo cruſh
bothe hym and all the worlde to peeces.
<hi>Plutarch</hi> alſo maketh mentio<g ref="char:cmbAbbrStroke">̄</g> of an other,
whiche was ſore afraied leaſt the Moone
ſhould fall, and greatly pitied and lamen<g ref="char:EOLhyphen"/>ted
thoſe Nations whiche were vnder the
Moone: as the <hi>Etheopians,</hi> and thoſe of the
Ile of <hi>Taprobana.</hi> He would alſo haue
feared leaſt the Skie ſhould haue fallen, if
it had not beene holden vp by <hi>Atlas Cul<g ref="char:EOLhyphen"/>lumms.</hi>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Wee vſe a common prouerbe to
thoſe that be fearefull: what and the Skie
fall, then we ſhall catche larkes.</p>
                  </sp>
                  <sp>
                     <speaker>Iorom.</speaker>
                     <p>
                        <hi>Aristottle</hi> ſaith: that the begin<g ref="char:EOLhyphen"/>nyng
of this prouerbe came, that ſome
rude and ignorant elders beleued that the
heauens were ſuſtained by <hi>Atlas,</hi> and not
onely Poets, but alſo ſome Phiſitions
haue affirmed it, naturall Philoſophers
haue affirmed the ſame.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I care not whence the prouerbe
came, but I am ſure if that ſhould come to
paſſe, wee ſhould catche more fooles then
larkes, for there would be a greate many
<pb facs="tcp:19834:14"/>
catched in thoſe nettes. And I doubte not
but all that heard this poore ſoule, had
good ſporte at hym. But I doubte muche
leaſt men now adaies are more diſeaſed,<note place="margin">Diuerſities <gap reason="illegible" resp="#TECH" extent="1 word">
                              <desc>〈◊〉</desc>
                           </gap> follie.</note>
and farther out of their wittes, then thoſe
or ſuch like Melancolike men as thou tal<g ref="char:EOLhyphen"/>keſt
of are: for thei feared that whiche thei
neede not, and wee feare not that whiche
we ſhould feare. We ſee the worlde fall in
decay, and yet think it ſhould laſt for euer.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Thou haſt preuented me of my
ſaiyng: but to that I will adde that which
<hi>Horace</hi> ſaieth touchyng this matter.</p>
                     <l>Some kinde of fooles to fearefull are,<note place="margin">Horace ſer. Lib. 2. ſat. 3.</note>
                     </l>
                     <l>and thinke eche pleaſant waie,</l>
                     <l>With fiers, with rockes, with diches deepe,</l>
                     <l>beſet and ſo their ſtaie.</l>
                     <l>An other ſorte farre different,</l>
                     <l>no wiſer then the firſt:</l>
                     <l>Will headlong launche to daungers deepe,</l>
                     <l>not castyng earſt the worſt:</l>
                     <l>No floud, no fire, no rocke, no bryer,</l>
                     <l>can ſtaie their brainleſſe wit,</l>
                     <l>Crie father, mother, wife, or kinne,</l>
                     <l>beware the rocke or pit.</l>
                     <l>As muche thei heare as dronken Fuſe</l>
                     <l>whiche Ilions parte did take:</l>
                     <l>And ſlept when Catie cryed full oft,</l>
                     <l>
                        <pb facs="tcp:19834:15"/>
good mother now awake.</l>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I perceiue <hi>Horace</hi> ſpeaketh of
one ſorte of fooles, which feare great dan<g ref="char:EOLhyphen"/>ger
where there is none, and with greate
trembling are afraid of their own ſhadow.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>There is a prouerb of thoſe that
feare their owne ſhadowe: but contrari<g ref="char:EOLhyphen"/>wiſe
there are other fooles, that feare no
daunger, though thei ſee it before their e<g ref="char:EOLhyphen"/>yes
or bee warned of it. There is neither
freende nor foe ſhall councell them, or di<g ref="char:EOLhyphen"/>ſwade
them: but thei will headlong throw
them ſelues into preſent miſcheefe, and
will not chaunge their mynde, though all
the worlde had ſworne naie.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>But I doe well vnderſtand what
<hi>Horace</hi> meaneth, by talking of <hi>Fuſe, Ilion,</hi>
and <hi>Catien.</hi>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>He telleth of a pleaſant chaunce
that happened in a Tragedy whiche was
plaied, as wee at this daie doe plaie ſtage
Plaies: wherein <hi>Fuſe</hi> was one of the Pla<g ref="char:EOLhyphen"/>yers,
&amp; plaied the part of <hi>Ilion</hi> the daugh<g ref="char:EOLhyphen"/>ter
of Kyng <hi>Priam,</hi> and <hi>Catien</hi> plaied the
part of <hi>Polidore</hi> the brother of <hi>Ilion.</hi> Now
in the Plaie <hi>Ilion</hi> ſhould ſleepe, &amp; <hi>Polidore</hi>
ſhould appeare to her in a dreame, and wa<g ref="char:EOLhyphen"/>ken
her and her mother <hi>Hecuba</hi> and crie,
<pb facs="tcp:19834:15"/>
mother, ſiſter. And becauſe <hi>Fuſe</hi> his parte
was to ſleepe, he victuailed hymſelf with
good ſiropps, and dranke his ſkinne full,
and fell ſo faſt a ſleepe, that thei could not
plaie: ſo <hi>Catien</hi> that plaied <hi>Polidors</hi> parte,
with his criyng mother and ſiſter neuer ſo
loude could not once wake<g ref="char:cmbAbbrStroke">̄</g> 
                        <hi>Fuſe</hi> out of his
ſleepe. Yea <hi>Horace</hi> ſaith: that if there had
been a thouſandes <hi>Catiens</hi> and had cryed
till their hartes had aked, thei could not
haue wakened hym, hee ſlept ſo ſoundly:
which when the people ſawe, thei all cried
with one voice, mother, mother: and ſo all
the Tragedy was turned to a laughter.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>But to what purpoſe doeth <hi>Ho<g ref="char:EOLhyphen"/>race</hi>
alleadge this example.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Mary to this purpoſe: to tell of
thoſe that will runne headlo<g ref="char:cmbAbbrStroke">̄</g>g into preſent
danger, and though men admoniſhe them
neuer ſo much, and cry to them to diſwade
them, thei will no more hearken to father
or mother, brother or ſiſter, freende or foe,
then a dronkarde ouerladen with Wine,
whiche can no more be wakened, then <hi>Ca<g ref="char:EOLhyphen"/>tien</hi>
could waken <hi>Fuſe</hi> with al his criyng.
And thereby concludeth, that the aduen<g ref="char:EOLhyphen"/>turous
fooles of theſe days are like, which
can not perceiue in what danger thei are,
<pb facs="tcp:19834:16"/>
nor doe more eſteeme the admonition and
warnyng that is giuen them, then if they
had not heard it, or were without ſence.
Wherefore it is muche to bee feared leaſt
it happen to vs as it did to thoſe that were
drowned with <hi>Noes</hi> floud.<note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>en. 7. 8. 19.</note> Whoſe exam<g ref="char:EOLhyphen"/>ple
Chriſte laieth before vs for the ſame
cauſe,<note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>ath. 24.</note> or as it happened to thoſe of <hi>Sodome</hi>
and <hi>Gomorha,</hi>
                        <note place="margin">Theſſ. 5.</note> whiche were ſodainly con<g ref="char:EOLhyphen"/>ſumed
with fire from Heauen. And that
when we ſaie peace, peace, our ouerthrow
come not ſodainly on vs, before wee haue
leaſure to ende our buſineſſe. For if our
age were of Golde,<note place="margin">The new mel<g ref="char:EOLhyphen"/>
                           <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>yng of the Worlde.</note> Siluer, Braſſe, Iron,
or any other mettall, it might bee molten
againe and made a newe, but beyng as it
is, I haue ſmal hope. What thinkeſt thou
<hi>Theophrastus.</hi>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>If I had any hope, I ſhould ra<g ref="char:EOLhyphen"/>ther
hope, that God would doe as he hath
promiſed by his Prophets: he ſaith he will
gather together all the Golde, Siluer,
Braſſe, Copper, Tinne, Lead, Latten, and
all other mettals, and will caſt them into
a furnaſe in the middeſt of <hi>Ieruſalem,</hi> to
purge them, and to trie out all the droſſe
and falſhoode. But it is very harde to doe
this, for the diſeaſe is incurable.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:16"/>
                     <speaker>Ierom.</speaker>
                     <p>Wee maie well ſaie with <hi>Titus
Liuius,</hi> that the worlde is ſo corrupt, that
wee can neither awaie with the vices, nor
the remedies neceſſarie for the ſame.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>He is a very waiwarde and vnpa<g ref="char:EOLhyphen"/>tient
patient, and therefore is like an olde
year then pot, whiche when it is once crac<g ref="char:EOLhyphen"/>ked,
can neither be molten, ſowed, nor me<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>ded
againe, but the ſhardes ſerue either to
lade out water, or to fetch fire in. And yet
I am afraied leaſt that happen vnto hym
whiche the Lorde by his Prophets threat<g ref="char:EOLhyphen"/>neth
the wicked withall: ſaiyng, that he
wil breake them like an year then pot, and
will not leaue ſo muche as one peece or
ſharde to carrie either fire or water in: Or
els that whiche <hi>Dauid</hi> Propheſieth of the
wicked, ſaiyng: Thei ſhalbe all pulled vp
like thornes, which no man handleth: and
if any man touche them, he ſhall be fenced
with Iron, or the ſtaffe of a ſpeare, and thei
ſhall be wholie burnt: <hi>Dauid</hi> doth rightly
compare the wicked to thornes, whiche e<g ref="char:EOLhyphen"/>uery
waie doe hurte: for thei doe not onely
hinder the earth from bearyng fruite, but
alſo pricke and hurte the<g ref="char:cmbAbbrStroke">̄</g>, that either come
neare them or handle them. Therefore the
Lorde threatneth the wicked as vnruly
<pb facs="tcp:19834:17"/>
thornes, that he will not onely cut them,
but wholie plucke them vp, and becauſe
none dare come neare them or touche the<g ref="char:cmbAbbrStroke">̄</g>:
he hath promiſed that their handes ſhal be
fenced with Iron that thei maie handle
them, and to giue them forkes to throwe
them into fire, to burne and conſume them
to naught.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I once complained that menne
tranſfigured the<g ref="char:cmbAbbrStroke">̄</g>ſelues into brute beaſtes.
But I am now more afraied, leaſt thei be<g ref="char:EOLhyphen"/>come
worſe and more furious, then y<hi rend="sup">e</hi> man
whiche was poſſeſſed with a legio<g ref="char:cmbAbbrStroke">̄</g> of De<g ref="char:EOLhyphen"/>uilles:
whiche dwelte emong the graues,
and could neither be tied nor chained, but
he brake theim. I remember an old wiues
tale in our countrie, that S. <hi>Barnard</hi> had
the Deuill chained on the hill where his
Abbey ſta<g ref="char:cmbAbbrStroke">̄</g>deth: and becauſe he went about
to gnawe the the chaine a ſonder to get a<g ref="char:EOLhyphen"/>waie:
the Smithes there about euery mo<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>daie,
before thei went to worke, ſtrike thre
ſtrokes with their hammer on the Andfild
to mende and repaire the chaine which he
had gnawe<g ref="char:cmbAbbrStroke">̄</g>, leaſt he ſhould breake it in ſon<g ref="char:EOLhyphen"/>der
and get looſe. If it bee ſo, it appeares
that S. <hi>Barnard</hi> tied him not ſure inough
or els that the Smithes did not their due<g ref="char:EOLhyphen"/>tie
<pb facs="tcp:19834:17"/>
to mende his chaine, for it ſemeth now,
that he is not onely broken looſe hymſelf,
but hath opened hell gates for all his com<g ref="char:EOLhyphen"/>panions,
&amp; ſo thei are ſpred ouer the whole
worlde. I knowe not what rule thei keepe
in hell, but I thinke verily that the deuils
are broken looſe,<note place="margin">Apoc. 12.</note> and goe aboute to make
an other hell in this worlde, that thei maie
haue a hell, as well for quicke as for dead.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thou art well ſeen in old wiues
tales. But to ſpeake in earneſt, I am a<g ref="char:EOLhyphen"/>fraied
leaſt that Deuill, that is ſpoken of
in the <hi>Apocalips,</hi> whiche was bound for a
thouſand yeres, be let looſe and haue more
libertie now then euer he had: And leaſte
that Read Dragon, whiche is all embrued
with the blood of Martires, who with his
Angels fought in the heauens againſt S.
<hi>Michael</hi> &amp; his Angels, be throwne doune
from heauen, that is to ſaie: fro<g ref="char:cmbAbbrStroke">̄</g> the churche
of Ieſus Chriſte by the power of his Goſ<g ref="char:EOLhyphen"/>pell,
and that he is falle<g ref="char:cmbAbbrStroke">̄</g> on the earth with
his Angels, that is to ſaie, into the hartes
of the wicked, reprobate, and worldly men
whom he filleth with rage and furie, to o<g ref="char:EOLhyphen"/>uerthrowe
the whole Churche of GOD.
Wherfore,<note place="margin">Apoc. <gap reason="illegible" resp="#TECH" extent="1 word">
                              <desc>〈◊〉</desc>
                           </gap>.</note> we maie well ſaie with <hi>S. Ihon</hi>
Wo bee to the inhabitantes of the yearth
<pb facs="tcp:19834:18"/>
and the ſea: For the Deuill is come doune
emong you in greate wrathe, knowyng
that his time is ſhort, he is in greater rage
then euer he was, fearyng the loſſe of his
kingdom. It is good reaſon, that it ſhould
happen to Chriſtia<g ref="char:cmbAbbrStroke">̄</g>s, as our ſauior Chriſt
did foretell vnto the Iewes,<note place="margin">Puniſhment of Iewes.</note> by the ſimili<g ref="char:EOLhyphen"/>tude
of the wicked ſpirite, whiche walked
through deſart and drie places to ſeke reſt
but founde none:<note place="margin">Matth. 12.</note> then he ſaied: I will re<g ref="char:EOLhyphen"/>turne
into myne houſe fro<g ref="char:cmbAbbrStroke">̄</g> whence I came
and when he came he founde it emptie,
ſwept, and garniſhed: then he went in, and
tooke vnto hym ſeuen other ſpirites worſe
then hymſelf. And the ende of that man, is
worſe then the beginnyng.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>This parable ſemeth very darke
to me, what meaneth our Sauiour Chriſt
thereby.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Euen ſo happened it to the Ie<g ref="char:EOLhyphen"/>wes.<note place="margin">Exod. 13. 14. 19. 20.</note>
The lorde caried them out of Egipt,
and gaue them his lawe,<note place="margin">Pſalm. 78.</note> wherby he droue
the Deuill from emongeſt them. But tho<g ref="char:EOLhyphen"/>rowe
their Idolatrie and Synne, he gaue
them ouer to the hand of Tirantes, which
Moſes told them of before, by whoſe mea<g ref="char:EOLhyphen"/>nes
Sathan went about vtterly to deſtroy
the people of GOD. It appeareth more
<pb facs="tcp:19834:18"/>
plainly in the Bookes of the <hi>Iudges, Sa<g ref="char:EOLhyphen"/>muell,</hi>
the <hi>Kynges,</hi> the <hi>Chronicles,</hi> and the
<hi>Machabees,</hi> that thei were many tymes
afflicted by Gentiles &amp; Idolaters, which
were their neighbours, and principally by
the <hi>Aſſirians, Babilonians,</hi> and <hi>Greekes,</hi>
but eſpecially by <hi>Antiochus Epiphanes,</hi>
who rightly is taken for the figure of An<g ref="char:EOLhyphen"/>tichriſt,
by reaſo<g ref="char:cmbAbbrStroke">̄</g> of his heinous enterpriſes
againſt God and his worde.<note place="margin">1. Eſdras. 1.</note> But the lorde
beyng alwaies mercifull to his Churche,
after he had chaſtiſed them for their ſinnes
did deliuer them fro<g ref="char:cmbAbbrStroke">̄</g> theſe greate miſchie<g ref="char:EOLhyphen"/>ues,
and gaue theim ſome reſpite and con<g ref="char:EOLhyphen"/>ſolation.
But thei afterward forgat again
the ſcourage of the lorde, and behaued them
ſelues worſe againſt Chriſte his Apoſtles
and diſciples, then euer their predeceſſors
did againſt the Prophetes?<note place="margin">Daniel. 9.</note> Therefore thei
could looke for nothyng,<note place="margin">Rom. 10. 11.</note> but onely the vi<g ref="char:EOLhyphen"/>ſitation
of God, more ſharply and terribly
then before, and that he ſhould deſtroy and
wholy ouerthrowe the<g ref="char:cmbAbbrStroke">̄</g>, giuyng them ouer
to the power of ſathan which he did, when
he called the Gentiles to the grace of the
Goſpell, and reiected theim, and gaue the<g ref="char:cmbAbbrStroke">̄</g>
ouer into the hands of the Romaines,<note place="margin">Matth. 24.</note> who
haue more cruelly handled them,<note place="margin">Luks. 21.</note> then any
<pb facs="tcp:19834:19"/>
of the tyrantes before that tyme. Where<g ref="char:EOLhyphen"/>fore
Ieſus Chriſt ſaied not without cauſe,<note place="margin">Matth. 2. 4.</note>
that there was neuer ſuche tribulatio<g ref="char:cmbAbbrStroke">̄</g> nor
vengeance of God,<note place="margin">The Iewes are amanifeſt example of the iudgeme<g ref="char:cmbAbbrStroke">̄</g>t of God.</note> ſince the beginnyng of
the worlde: of whiche vengeance the ſcat<g ref="char:EOLhyphen"/>teryng
of the Iewes throughout all the
worlde, is witneſſe to this daie. Whereby
we maie well perceiue, how God hath re<g ref="char:EOLhyphen"/>ſerued
them, as a witneſſe of his iuſte iud<g ref="char:EOLhyphen"/>gement,
to al thoſe that ſtande againſt Ie<g ref="char:EOLhyphen"/>ſus
Chriſt or his Goſpell. For there is not
a more miſerable nor curſed people vnder
the cope of heaue<g ref="char:cmbAbbrStroke">̄</g>: by whom God hath ſhe<g ref="char:EOLhyphen"/>wed
vs a great example, if we ca<g ref="char:cmbAbbrStroke">̄</g> beware.
But we ſeme to bee holy like the<g ref="char:cmbAbbrStroke">̄</g>: thei had
the exa<g ref="char:cmbAbbrStroke">̄</g>ple of <hi>Sodome</hi> and <hi>Gomorha</hi> before
their eyes:<note place="margin">Gene. 19.</note> for thei might almoſte ſe from
their owne Countrie, the cituation of the
tounes, whiche by fire and brimſtone ſent
from heauen, were conſumed by the iuſte
iudgement of God: whoſe witneſſe remai<g ref="char:EOLhyphen"/>neth
on the yeareth for euer. For, where as
before it was compared to Paradiſe, now
it remaineth ſo in Gods curſe,<note place="margin">Gene. 13.</note> that it bea<g ref="char:EOLhyphen"/>reth
no fruite that can ſuſtaine man, but it
turneth immediatly into ſmoke and aſhes.<note place="margin">Stra. lib. 16.</note>
As the Heathen Hiſtoriographers &amp; Coſ<g ref="char:EOLhyphen"/>mographers
witneſſe,<note place="margin">Cor. tac. li. 23. The Iſraelites</note> and namely <hi>Corne<g ref="char:EOLhyphen"/>lius
<pb facs="tcp:19834:19"/>
Tacitus,</hi> &amp; <hi>Strabo,</hi> although thei knew
not the iudgement of God, from whence it
proceaded. The Iſraelites whiche held <hi>Sa<g ref="char:EOLhyphen"/>maria,</hi>
had there a plaine ſpectacle before
their eyes, but thei could not beware by it,
but ſo farre prouoked the wrathe of God,
that he driued theim by the <hi>Aſſirians,</hi> from
the land that he had giuen them. Likewiſe
their brethren of Iuda ſawe all theſe exam<g ref="char:EOLhyphen"/>ples
and iudgementes of God manifeſtly,<note place="margin">Iuda.</note>
and could not amende, but did worſe then
Iſrael: wherefore God puniſhed them like
wiſe by the <hi>Babilonians.</hi> Their ſucceſſors
might haue been warned by the examples
and puniſhmentes of their predeceſſours.
But it behoued them (as our ſauior Chriſt
told them) to fil vp the meaſure of their fa<g ref="char:EOLhyphen"/>thers.<note place="margin">Matth. 23.</note>
And therefore God muſt needes vſe
extreme vengeaunce towardes them, and
ſo curſe them as we at this daie ſe, fro<g ref="char:cmbAbbrStroke">̄</g> one
ende of the worlde to the other.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I am afraied leaſt the like happe<g ref="char:cmbAbbrStroke">̄</g>
now to vs Chriſtians.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>It is ſore to bee feared: For now
Ieſus Chriſte is come, whiche hath driuen
and diſcouered ſatha<g ref="char:cmbAbbrStroke">̄</g>, that quietly raigned
in the worlde, and called the Gentiles and
Painims, from whom wee ſprang, to the
<pb facs="tcp:19834:20"/>
grace of the Goſpell, whiche euer before
ſerued the Deuill and his Idols. But we
very vnthankfully receiue the grace that
God hath ſhewed vs. Therefore we maie ſe
what vengaunce God hath vſed towardes
the Eaſte Churches, and againſte all the
Churches of <hi>Aſia</hi> and <hi>Affrica,</hi> by that
falſe Prophet <hi>Mahomette,</hi> and by the
Turke his adherentes: The moſte Chur<g ref="char:EOLhyphen"/>ches
of <hi>Europe</hi> ought to take hede by their
example.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Thou ſaieſt true, but we wil not
paſſe for it, till wee bee as thei are, and till
theſame light vpon vs.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>If we bee not wholy blinde, wee
maie ſe how the Lorde hath poured out his
wrathe, and exerciſed his vengaunce vpon
vs, through that Romiſhe Antichriſte, for
what diſolatio<g ref="char:cmbAbbrStroke">̄</g> and ruine hath he brought
the Chriſtian Churche in. Now after all
this greate deſolation and ruine, which is
fallen on all Churches, Ieſus Chriſt hath
vouchſafed to viſite vs once againe with
his Goſpel, whiche we receiue euen as the
Iewes did. Wherefore I looke for none
other thing, but Gods iuſt iudgement vpo<g ref="char:cmbAbbrStroke">̄</g>
vs, euen as thei had, and haue to this daie:
and there is none other likelihood, but that
<pb facs="tcp:19834:20"/>
the vtter conſumption of the worlde is at
hande,<note place="margin">The deſtruc<g ref="char:EOLhyphen"/>tion of Ieru<g ref="char:EOLhyphen"/>ſale<g ref="char:cmbAbbrStroke">̄</g>, a figure of the ende of the worlde</note> when their wickedneſſe ſhall come
to the fulneſſe, as theirs of Ieruſalem did,
which was a figure of that laſt iudgement
of God that we loke for. And that was the
cauſe that our ſauiour Chriſt ioyned both
together, in the aunſwere that he made to
his Diſciples,<note place="margin">Matth. 24.</note> when thei queſtioned with
hym, of the deſtruction of Ieruſalem, and
the ende of the worlde.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Then haue I good cauſe to ſaie,
that the worlde is poſſeſſed with Deuils.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Naie, it is to be feared, leaſt wee
become worſe: and leaſt that wicked ſpirit
come againe, with vii. other ſpirites worſe
then hym ſelf, and that our ſtate bee worſe
then euer it was.<note place="margin">The true Phi<g ref="char:EOLhyphen"/>ſicke of the diſeaſed and poſſeſſed. worlde.</note> For the likelihoodes bee
very greate, the daunger is ſuche, that it is
impoſſible for any to remedy, but only our
Sauior Chriſte, who alone hath all power
to commaunde Deuills, whom thei feare,
and whom onely thei obey.<note place="margin">Matth. 8. 17.</note> But ſeyng we
haue forſaken hym, driuen hym awaie fro<g ref="char:cmbAbbrStroke">̄</g>
vs, and will not receiue hym again,<note place="margin">Marke. 1.</note> when
he offereth his grace: it is no meruaile tho
there be many in the worlde poſſeſſed with
deuils, ſeyng he is gone that had onely po<g ref="char:EOLhyphen"/>wer
to caſt them out. And therefore we are
<pb facs="tcp:19834:21"/>
like thoſe, that bound and chained the poſ<g ref="char:EOLhyphen"/>ſeſſed
man, that dwelt emong the graues:
for, though thei tied hym neuer ſo faſte, it
was to no purpoſe, he brake all, till our ſa<g ref="char:EOLhyphen"/>uior
Chriſte came, whiche healed hym, and
made hym as meeke as a Lambe. Whiche
worldly men could not doe, by al the mea<g ref="char:EOLhyphen"/>nes
thei could deuiſe.<note place="margin">The Phiſitio<g ref="char:cmbAbbrStroke">̄</g>s of the diſea<g ref="char:EOLhyphen"/>ſed worlde.</note> There are many
now adaies, that go about to heale the diſ<g ref="char:EOLhyphen"/>eaſed,
franticke, and poſſeſſed worlde, and
to driue the deuils out of hym. And thinke
to doe it, by their owne pollices, counſels,
aucthoritie, power, and richeſſe, and by the
coniurynges and adiurynges of their Ce<g ref="char:EOLhyphen"/>remonies
and Traditions, but thei make
hym worſe, as wee haue prooued of long
tyme, and dooe yet ſee it daiely before our
eyes: what thinkeſt thou <hi>Ierome.</hi>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Me thinkes when the worlde co<g ref="char:EOLhyphen"/>mes
out of ſuche Phiſitions handes, he is
like to thoſe that are lead to S. Matunes
in France: for if thei be but frantike when
thei are ledde thether, thei retourne from
thence ſtarke, ſtaryng madde. Alſo I feare
me, leaſt the coniurers that thou ſpeakeſt
of, ſhalbe rewarded as the ſeuen ſonnes of
Sceua the Iewe, (whiche likewiſe were
Coniurers) were, who in goyng about to
<pb facs="tcp:19834:21"/>
caſte out the Deuill out of the poſſeſſed
man of Epheſus, ſo prouoked hym that he
ran on them,<note place="margin">Actes. 19.</note> ouerthrew them, and preuai<g ref="char:EOLhyphen"/>led
againſt them, ſo that thei fled out of the
houſe naked and wounded.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>The like ſhall happe<g ref="char:cmbAbbrStroke">̄</g> to all thoſe
that goe about to appeaſe the trouble and
furie, that now poſſeſſeth the world, if thei
vſed any other meane, then the power and
wiſedome of the worde of God. For deuils
can not be caſt out, but onely by our ſauior
Chriſt, or his diſciples whiche come in his
name, power, and ſtre<g ref="char:cmbAbbrStroke">̄</g>gth. For, it is Ieſus
Chriſt of who<g ref="char:cmbAbbrStroke">̄</g> it is written: y<hi rend="sup">t</hi> he appeaſeth
the noiſe of the ſeas, &amp; the noiſe of the wa<g ref="char:EOLhyphen"/>ues
therof,<note place="margin">Pſalm. 65.</note> &amp; tumults of the people. Wher<g ref="char:EOLunhyphen"/>fore
there is none but he that can deliuer y<hi rend="sup">e</hi>
little ſhip of the churche of God, fro<g ref="char:cmbAbbrStroke">̄</g> y<hi rend="sup">e</hi> ſwal<g ref="char:EOLunhyphen"/>lowing
gulphes,<note place="margin">Matth. 8. 14.</note> and troubleſome ſeas of
this world:<note place="margin">Ihon. 6.</note> for it is onely to him, y<hi rend="sup">t</hi> the win<g ref="char:EOLunhyphen"/>des
&amp; tempeſtes obey, which are creatures
without reaſon or vnderſtandyng, neither
hearyng nor ſeyng: therfore thei feare and
acknowledge none but God, to bee their
maiſter &amp; gouernor.<note place="margin">The true con<g ref="char:EOLunhyphen"/>iuryng of De<g ref="char:EOLunhyphen"/>uilles.</note> There is none other
coniuration, that hath any power ouer the<g ref="char:cmbAbbrStroke">̄</g>
but onely the name of Ieſus Chriſte: and
he that co<g ref="char:cmbAbbrStroke">̄</g>meth in any other name, or bryn<g ref="char:EOLhyphen"/>geth
<pb facs="tcp:19834:22"/>
any other doctrine, ſhal not heale the
diſeaſe, but rather increaſe it. And it is not
inough to come in the name of Chriſt, and
to bryng his doctrine, but it muſt be doen
with his ſpirit, and faithe. For, the ſonnes
of Sceua did vſe the name of Chriſt, when
thei Coniured the wicked ſpirite, yea, the
name of Ieſus which <hi>Paule</hi> preached:<note place="margin">Actes. 16.</note> but
he obeyed the<g ref="char:cmbAbbrStroke">̄</g> not, for thei tooke the name
of Ieſus in vaine, not hauyng ſuche faithe
in hym and in his worde, as <hi>Paule</hi> had: and
therefore the Deuill anſwered them, that
he knewe them, but feared them not. Ma<g ref="char:EOLhyphen"/>ny
alſo in theſe daies come in the name of
Chriſt, and boaſt muche of his Goſpel, but
becauſe thei are without faithe and affec<g ref="char:EOLhyphen"/>tion,
towardes the churche of Chriſt, their
doctrine is of no greate force. For, the po<g ref="char:EOLhyphen"/>wer
of Ieſus Chriſt and his doctrine, con<g ref="char:EOLhyphen"/>ſiſteth
not in wordes, but in faith: his troth
lieth not in the tong, but in the harte. For
the Goſpell is no Goſpell, nor the woorde
of God is no worde, but onely the dead let<g ref="char:EOLhyphen"/>ter,
except it be ioyned with the power and
efficacie of the holie ghoſt, who is the auc<g ref="char:EOLhyphen"/>thor
thereof. Neither hath it any great po<g ref="char:EOLhyphen"/>wer
in him that vttereth it, except it be vt<g ref="char:EOLhyphen"/>tered
in faithe, ſo that he maie truely ſaie
<pb facs="tcp:19834:22"/>
with <hi>Dauid</hi> and S. <hi>Paule,</hi>
                        <note place="margin">Pſalm. 116.</note> I haue belee<g ref="char:EOLhyphen"/>ued,<note place="margin">2. Cor. 4.</note>
and therefore haue I ſpoken. And, we
alſo beleue, and therefore ſpeake. For, to v<g ref="char:EOLhyphen"/>ſurpe
the worde of God, onely in y<hi rend="sup">e</hi> mouth,
without the faithe and trothe of the ſpirite
of God, is to abuſe the name of God, as the
falſe Prophetes, Hirelynges, and En<g ref="char:EOLhyphen"/>chaunters
doe: for, the kyngdome of God
conſiſteth not in the woorde, but in the po<g ref="char:EOLhyphen"/>wer
and efficacie of theſame.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I beleue thee very well: &amp; ſeyng
that there is ſo little faith in the worlde, I
do not muche meruaile, though the worde
of God take ſo little effect in many now a
daies, aſwel the Preachers as the hearers.
Furthermore, y<hi rend="sup">u</hi> maieſt wel cal this world
a ragyng ſea, for it is toſſed and turmoiled
on euery ſide, with horrible &amp; violent win<g ref="char:EOLhyphen"/>des
of ambition, vainglory, auarice, extor<g ref="char:EOLhyphen"/>tion,
Pride, arrogancie, preſumption, ouer
wenyng, enuie, hatred, malice, and venge<g ref="char:EOLhyphen"/>aunce:
whiche haue ſo ſwollen and moued
it, and toſſed vp the waues ſo high, that I
looke euery howre whe<g ref="char:cmbAbbrStroke">̄</g> it ſhall ouer flowe,
and droune vp the earth, as <hi>Noes</hi> flood did.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>The Geographers, and natural
Philoſophers write, that there are fower
principal windes that blowe on the earth:
<pb facs="tcp:19834:23"/>
beſides them there are other, euery one in
his place, but none of the<g ref="char:cmbAbbrStroke">̄</g> writeth commo<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>ly
of more then of xii. in all, and the violent
bluſteryng of one or twoo of theſe, is ſuffi<g ref="char:EOLhyphen"/>cient
to trouble bothe yearth, ſea, aire, and
to ouerthrowe altogether. Let vs not then
meruaile though the ſea of this worlde, be
wonderfully troubled, &amp; we in great dan<g ref="char:EOLhyphen"/>ger,
conſideryng that there are more then
xii, yea, xii.C. or xii.M. contrary windes,
that ceaſe not daiely to bluſter and blowe
one againſt an other. What waues will
thei make? What tempeſtes muſte thei
moue? And yet we are in worſe caſe.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>How is it poſſible to be worſe.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thus, thoſe me<g ref="char:cmbAbbrStroke">̄</g> that ſaile on this
ſea, are all in one dau<g ref="char:cmbAbbrStroke">̄</g>ger, and therfore thei
ought to laie holde on their tacklyng, and
ſet hand to the ores, &amp; ſo help the mariners
and gouernors, to ſaue the<g ref="char:cmbAbbrStroke">̄</g>ſelues fro<g ref="char:cmbAbbrStroke">̄</g> dann<g ref="char:EOLhyphen"/>ger,
&amp; to auoide preſent death: but thei are
ſo ouerthwarte, and ſo hate one an other,
that to be reue<g ref="char:cmbAbbrStroke">̄</g>ged the one of the other, thei
bore holes in the Ship, wherein thei them
ſelues are, to droune their fellowes, who
cannot be drouned without them.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I doe not well vnderſtand thee.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>When a ſhip is full of holes, are
<pb facs="tcp:19834:23"/>
not all thei in great dau<g ref="char:cmbAbbrStroke">̄</g>ger that are in it?</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Thei are not verie farre from
their death.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>What wouldeſt thou ſaie, if ther
were ſome in the Shippe, that would bore
holes in it, to droune their fellowes.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I would ſaie, y<hi rend="sup">t</hi> thei wer not well
in their witts, &amp; that thei were bothe mur<g ref="char:EOLhyphen"/>therers
of their fellowes, &amp; of themſelues.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Euen the like is daily vſed emo<g ref="char:cmbAbbrStroke">̄</g>g
men. For we ſe that thei do not onely hin<g ref="char:EOLhyphen"/>der
themſelues, in ſekyng to hinder other,
but alſo vndo the<g ref="char:cmbAbbrStroke">̄</g> ſelues, in ſeking to vndo
other. It is euen as muche, as though the
brother, ſhould go about to droune the bro<g ref="char:EOLhyphen"/>ther,
or one neighbor an other: ſo that thei
are not worthy to be called me<g ref="char:cmbAbbrStroke">̄</g>, but rather
ſea monſters, whales, &amp; ſuche other greate
fiſhe, as eate vp the little fiſh. I would aſke
thee a queſtion. If thou ſhouldeſt ſe a man
teare his face, pul out his eyes, cut his noſe
and his eares, breake his head againſt the
walles, &amp; thruſt a knife in his own throte:
wouldſt thou think him in his right wits?</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Who would not Iudge hym
ſtarke madde?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>If wee marke the trade of the
worlde now adaies, we can not but Iudge
<pb facs="tcp:19834:24"/>
hym ſuche a one. For, ſithe we are all one
body, he that goeth aboute to hinder or vn<g ref="char:EOLhyphen"/>doe
his neighbor, doeth he not lay handes
on hym ſelf? Doeth he not diſfigure his
owne body, and like a madd man teare his
owne members? And ſo vndoe hymſelf.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Doe you then meruaile though
I complaine, and that my wittes bee ſo
troubled, that I wotte not what to ſaie: I
ſee that Truth, Right, Iuſtice, and Equi<g ref="char:EOLhyphen"/>tie,
are not to be founde on the yearth.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Where ſhall we ſeke them then?<note place="margin">Princes Courtes.</note>
In the Popes courte, or in the courtes of
Princes, or great lordes that perſecute the
churche of Chriſt? Who doeth now main<g ref="char:EOLhyphen"/>taine
truthe and iuſtice, but onely ſuche as
<hi>Dauid</hi> deſcribeth theſe of <hi>Saules</hi> court to
be? that is, his mortall enemies: of who<g ref="char:cmbAbbrStroke">̄</g> he
complaineth thus.<note place="margin">Pſalm. 59.</note> Thei goe to and fro in
the euenyng,<note place="margin">1. Samu. 19.</note> thei barke like dogs, and go
about the citie. Behold thei bragg in their
talke, and ſwordes are in their lips. Euen
as thei that were ſent by <hi>Saule,</hi> went and
came, and cloſed <hi>Dauids</hi> houſe, whe<g ref="char:cmbAbbrStroke">̄</g> 
                        <hi>Saule</hi>
ſought to put hym to death, to the end he
might not eſcape, and as thei rored &amp; how<g ref="char:EOLhyphen"/>led
like doggs that purſue wilde beaſtes,
euen ſo doe thei now adaies, ſeke after the
<pb facs="tcp:19834:24"/>
true ſeruauntes of God. We may adde to
this ſaiyng of <hi>Dauid,</hi> that that he ſaieth in
an other <hi>Pſalme,</hi> of the nature of the wic<g ref="char:EOLhyphen"/>ked,<note place="margin">Pſalm. 10.</note>
thus. He ſaieth in his harte, I ſhal ne<g ref="char:EOLhyphen"/>uer
be moued, nor be in da<g ref="char:cmbAbbrStroke">̄</g>ger. His mouth
is full of curſyng, deceipte, &amp; fraude, vnder
his tong is miſchief &amp; iniquitie. He lieth
in waite in y<hi rend="sup">e</hi> villages, in the ſecret places
doeth he murther th' innocent, his eyes are
bent againſt the poore. Wherefore doeth
the wicked condemne God? he ſaith in his
harte, thou wilte not regarde. Heare alſo
what <hi>Micheas</hi> ſaieth touchyng the ſame
matter.<note place="margin">Micha. 7.</note> The good man is periſhed out of
the earth, &amp; there is none rightous emong
men, thei all lye in waite for blood, euery
man hunteth his brother with a nette. To
make good for the euil of their handes, the
Prince aſked, and the Iudge iudged for a
reward: therefore the greate man he ſpea<g ref="char:EOLhyphen"/>keth
out of the corruption of his ſoule, ſo
thei wrap it vp. The beſt of the<g ref="char:cmbAbbrStroke">̄</g> is as a brier
and the moſte rightous of them is ſharper
then the Thorne hedge.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>All this we ſee in our tyme.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Therfore we maie well ſaie, that
it is the tyme whereof <hi>Eſaie</hi> complaineth,<note place="margin">Eſaie. 59.</note>
ſaiyng:<note place="margin">Roma. 3.</note> Your handes are full,<note place="margin">Pſalm. 7.</note> and poluted
<pb facs="tcp:19834:25"/>
with blood, &amp; your fingers with inquitie.
Your lips ſpeake lies, and your tong mur<g ref="char:EOLhyphen"/>mureth
wickedneſſe. There is none that
crieth for iuſtice, none iudgeth accordyng
to trothe, but truſt in vaine thynges. Thei
ſpeake thynges of nought, thei co<g ref="char:cmbAbbrStroke">̄</g>ceiue la<g ref="char:EOLhyphen"/>bor,
and bryng forthe iniquitie. Thei haue
broken the ſerpe<g ref="char:cmbAbbrStroke">̄</g>ts eggs: and thei ſpin the
ſpiders web. He that eateth of their eggs
ſhall dye, and if thei bee broken, there will
come forthe a <hi>Cockatrice.</hi> The woorke of
wickedneſſe is in their handes, their feete
run to doe miſchief, and thei make haſte to
ſhed the blood of y<hi rend="sup">e</hi> innoce<g ref="char:cmbAbbrStroke">̄</g>t. Their though<g ref="char:EOLhyphen"/>tes
are thoughtes of vanitie, waſt and per<g ref="char:EOLhyphen"/>dition
is in their waie: thei haue not kno<g ref="char:EOLhyphen"/>wen
the way of peace, and there is no iud<g ref="char:EOLhyphen"/>geme<g ref="char:cmbAbbrStroke">̄</g>t
in their pathes. Thei ſo peruerted
their own waies, that whoſoeuer walketh
in the<g ref="char:cmbAbbrStroke">̄</g>, ſhall not knowe peace. And therfore
heare what councell <hi>Michea</hi> giueth vs a<g ref="char:EOLhyphen"/>gainſt
ſuche people.<note place="margin">Mich. 7.</note> Truſt ye not in a fre<g ref="char:cmbAbbrStroke">̄</g>d
neither put ye confidence in a counceller,
kepe the dores of thy mouthe, fro<g ref="char:cmbAbbrStroke">̄</g> her that
lieth in thy boſome. For the ſonne reuileth
the Father, the daughter riſeth vp againſt
her Mother, the daughter in lawe againſt
her mother in lawe, and a mans enemies
<pb facs="tcp:19834:25"/>
are the men of his own houſe. Therfore I
will looke vnto the lorde: I will waite for
God my Sauior, my God will heare me.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I promiſe you, this is very good
counſell.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Who ca<g ref="char:cmbAbbrStroke">̄</g> deny, but that <hi>Eſay</hi> was
a great Phiſitio<g ref="char:cmbAbbrStroke">̄</g>, and did better knowe the
Nature of man, then euer did <hi>Eſculapius,
Hypocrates,</hi> or <hi>Gallen,</hi> whiche are eſtemed
the princes of Phiſick? For in their liues,
thei neuer made ſo good &amp; true Anatomie
of man, as the Prophet hath doen in this
place, euen now alledged, neither did thei
euer deſcribe ſo truely &amp; liuely, al the par<g ref="char:EOLhyphen"/>tes
of the bodie, to make vs the better to
knowe and vnderſtand all the nature ther<g ref="char:EOLhyphen"/>of.<note place="margin">A propheti<g ref="char:EOLhyphen"/>call anatomie of man and of the world.</note>
For he maketh an Anatomie bothe of
body and ſoule, wherein he ſo aptly deſcri<g ref="char:EOLhyphen"/>beth
all the partes with their properties, y<hi rend="sup">t</hi>
there is nothyng that ca<g ref="char:cmbAbbrStroke">̄</g> be added vnto it.
He firſte ſheweth generally, what whole
man is, then commeth he to the principall
partes of him: that is, the hed and the hart:
and fro<g ref="char:cmbAbbrStroke">̄</g> them, to the tong and the mouthe:
the handes &amp; the feete, to thende his Ana<g ref="char:EOLhyphen"/>tomie
might be perfite, &amp; for further decla<g ref="char:EOLhyphen"/>ration
thereof he ſaith:<note place="margin">Eſay. 5<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>.</note> iudgement is tur<g ref="char:EOLhyphen"/>ned
backward, and iuſtice ſtandeth a farre
<pb facs="tcp:19834:26"/>
of, for truthe is fallen in the <gap reason="illegible" resp="#TECH" extent="2 letters">
                           <desc>••</desc>
                        </gap>reate, and e<g ref="char:EOLhyphen"/>quitie
cannot enter. Yea truth faileth, and
he that refraineth from euill, maketh hym
ſelf a praie, and when the Lorde ſawe it, it
diſpleaſed hym that there was no Iudge<g ref="char:EOLhyphen"/>ment.
And when he ſawe that there was
no man, he wondered that none would of<g ref="char:EOLhyphen"/>fer
hymſelf: therefore his arme did ſaue it,
and his righteouſneſſe it ſelf did ſuſtain it.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I would he would yet ſaie more,
for there was neuer more neede. I beleue
when the Prophet ſpake this, he foreſawe,
by inſpiration of the holy ghoſte, the trade
of the worlde now adaies: for it is vnpoſſi<g ref="char:EOLhyphen"/>ble
better to painte out our tyme, or with
liuelier colours, then he hath doen. For,
what is the worlde now, but a wilde For<g ref="char:EOLhyphen"/>reſt
and deſert of horrible theftes and mur<g ref="char:EOLhyphen"/>thers?
For there is now almoſt no iuſtice,
but in the force of the hande and ſworde,
whereby he carieth awaie the price, bee it
right or wrong. Is not this true <hi>Ierome?</hi>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>
                        <hi>Ouid</hi> ſaith touching this matter
that thei feare no lawes, but iuſtice and e<g ref="char:EOLhyphen"/>quitie
are co<g ref="char:cmbAbbrStroke">̄</g>ſtrained to giue place to force
and violence: and right beeyng ouercome,
is throwen doune, &amp; laied vnder the ſword
And anon after ſpeakyng of the Iron age
<pb facs="tcp:19834:26"/>
in his Metamorphoſis, he concludeth.</p>
                     <l>L<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap> now lies pitie vnder foote,</l>
                     <l>and Ladie Iustice laste:</l>
                     <l>Of heauenly vertues, from this yearth,</l>
                     <l>in ſlaughter drouned paste.</l>
                     <p>He meaneth as muche in effect, as <hi>Heſio<g ref="char:EOLhyphen"/>dus</hi>
before hym had ſaied, whiche is thus
muche in ſomme.</p>
                     <l>Now ſhamefastneſſe and Iustice eke,</l>
                     <l>cleane clad in white araie:</l>
                     <l>Are fled from hence, and bootleſſe</l>
                     <l>griefes, haue left to men for aie.</l>
                     <p>Seing then that it appeareth, that there is
nothing, but wil &amp; might in place of reaſo<g ref="char:cmbAbbrStroke">̄</g>
and right, it is like the exa<g ref="char:cmbAbbrStroke">̄</g>ple that <hi>Homer</hi>
bringeth forthe of king <hi>Agamemnon,</hi> who
ſaid: if ye wil not giue it me, I wil take it.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>That ſente<g ref="char:cmbAbbrStroke">̄</g>ce was very tira<g ref="char:cmbAbbrStroke">̄</g>nous
but what other thyng is vſed almoſte now
adaies? And <hi>Heſiodus</hi> ſpeaking of the like
thyng, bryngeth forthe an example of the
Hauke and Nightingale, wherin he doeth
as it were reproue tyrantes, and ſheweth
how the ſmall and weaker ſorte, are con<g ref="char:EOLhyphen"/>ſtrained
to ſuffer wrong and extortion, of
the ſtronger and violent: and that tirantes
are emong men, as priyng foule are emo<g ref="char:cmbAbbrStroke">̄</g>g
birdes, his words are thus muche in effect
<q>
                           <pb facs="tcp:19834:27"/>
                           <l>But now to Kyngs a tale I tell,</l>
                           <l>whiche happly earst thei knewe:</l>
                           <l>The Hauke fast caught the Nightyngale,</l>
                           <l>and high in clouds ſhe flewe.</l>
                           <l>This ſillie birde, when ſhe ſo felt</l>
                           <l>thoſe gripyng tallents ſmart:</l>
                           <l>With mournyng voice ſhe waild her hap.</l>
                           <l>when Hauke with cruell hart</l>
                           <l>Gan ſaie, thou wretche why wailest thou?</l>
                           <l>thy better hath thee quaild:</l>
                           <l>Though thou in ſong more pleaſaunt be</l>
                           <l>my power hath now auaild.</l>
                           <l>I maie thee beare from place to place,</l>
                           <l>and ſuppe on thee this night:</l>
                           <l>I maie thee keepe or els releaſe,</l>
                           <l>who can reſist my might?</l>
                           <l>Hereby you ſee what follie tis,</l>
                           <l>to ſtriue with higher powers:</l>
                           <l>Might, now is right, ſo for thy meede:</l>
                           <l>thou getst but ſtormie ſhowers.</l>
                        </q>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Truely poore men that are in ty<g ref="char:EOLhyphen"/>rants
handes, are like the Nightingale in
the haukes tallents, for, ſyng thei neuer ſo
ſweetely (as the common Prouerbe is) the
belly hath no eares, let them talke, reaſon,
and ſhewe aſmuche law for themſelues as
thei will, it helpes them euen aſmuche, as
did the ſwete ſingyng of the Nightingale
<pb facs="tcp:19834:27"/>
out of the Faulcons tallentes. For, tyran<g ref="char:EOLhyphen"/>tes
heare with none other eares, nor other
reaſon then their owne, that is their will,
therefore, whoſoeuer reſiſteth the<g ref="char:cmbAbbrStroke">̄</g>, is neuer
the nere, for he wrappeth hym ſelf in more
daunger, and moueth them to more wrath.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Therefore, we maie well ſaie of
this matter, that we daily proue that to be
true, that king <hi>Pirrhus</hi> anſwered to one of
his yong children, whiche demaunded of
him, to who<g ref="char:cmbAbbrStroke">̄</g> he would reſigne his kingdo<g ref="char:cmbAbbrStroke">̄</g>,
he anſwered. To hym that hath y<hi rend="sup">e</hi> ſharpeſt
ſworde emongſt you: there is almoſt none
other reaſon in the worlde now adaies.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>When I conſider the ſtates and
trades of diuers cities &amp; tounes, mee thin<g ref="char:EOLhyphen"/>kes
thei be like a den of theues: for there is
almoſte no occupation, art, or practiſe, but
hath his pillyng &amp; pollyng, wherewith he
cutteth poore mens throtes.<note place="margin">The ſtate of the worlde.</note> And when I
conſider y<hi rend="sup">e</hi> frendſhip &amp; agrement that cou<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>tries,
cities, tounes, villages, neighbours,
kinſfolkes, frendes, brethren, ſiſters, &amp; ge<g ref="char:EOLhyphen"/>nerally
all men beare one to an other, mee
thinkes I ſee, Griphons, Lions, Beares,
Bores, Wolues, Doggs, Hoggs, Foxes,
Snakes, Vipers, Scorpio<g ref="char:cmbAbbrStroke">̄</g>s, <hi>Cockatrices,</hi>
Egles, haukes, &amp; other priyng birds, with
<pb facs="tcp:19834:28"/>
all kinds of wild beaſtes, ſhut vp together
in a parke or iron cage, which fight, ſting,
bite, teare, deuour, &amp; conſume one an other
And who in this caſe dare come nere them
to ſet the<g ref="char:cmbAbbrStroke">̄</g> at one. For thei will aſſone fal v<g ref="char:EOLhyphen"/>pon
hym that comes to do good, as on him
that comes to make debate, yea, rather ſo<g ref="char:EOLhyphen"/>uer,<note place="margin">The greateſt daunger now a daies.</note>
&amp; his daunger is greater. For, it is the
greateſt &amp; moſt dangerous ſtate now ada<g ref="char:EOLhyphen"/>yes,
to be an vpright man. For the Fre<g ref="char:cmbAbbrStroke">̄</g>che
prouerbe ſaith: he y<hi rend="sup">t</hi> makes himſelf a ſhepe
the Wolfe will eate hym. Wherefore, we
muſt plaie the wolfes with wolfes, &amp; wic<g ref="char:EOLhyphen"/>ked
with the wicked, if we wil be at quiet,
yea, it ſo rageth now adaies, that a man ca<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLunhyphen"/>not
knowe his frend fro<g ref="char:cmbAbbrStroke">̄</g> his foe. And ther<g ref="char:EOLhyphen"/>fore,<note place="margin">A deafe man in a chafe.</note>
they y<hi rend="sup">t</hi> meddle to reforme or ſet a ſtaie
in this matter, are vſed as if thei had to do
with a deafe man, who when he is ſtriken
or angred, ſtriketh the next that commeth
nere hym, of y<hi rend="sup">e</hi> next that he metes, whether
thei be his fre<g ref="char:cmbAbbrStroke">̄</g>des or his foes: wheither thei
come to hurt him or to help hym: for, lacke
of hearyng &amp; vnderſtanding, he is not able
to iudge of his frends fro<g ref="char:cmbAbbrStroke">̄</g> his enemies, but
al adue<g ref="char:cmbAbbrStroke">̄</g>tures without reſpect, laies on lode
as though euery man were his enemie.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>If it bee ſo daungerous to haue
<pb facs="tcp:19834:28"/>
to do with a deaffe man, how muche more
daungerous is it,<note place="margin">The worlde deaffe, blind and poſſeſſed</note> to meddle with him that
is bothe deaffe, dombe, yea, and poſſeſſed
with a Deuill, as many are in theſe daies?
Thou haſt heretofore compared the world
to one, poſſeſſed with a Legion of Deuils
but as the poſſeſſed (whiche our Sauiour
Chriſt healed) were of diuers ſortes, ſo are
thei that now adaies liue in the worlde.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Why, how knoweſt thou that?</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Aſke of <hi>Theophraste</hi> how many
ſortes our Sauiour Chriſte healed, as he
findeth in the Scriptures: and then thou
ſhalt eaſely knowe, if all thoſe diuers kin<g ref="char:EOLhyphen"/>des
of deuils, whiche then tormented men
are not now as rife, as euer thei were, or
worſe, and if there bee none poſſeſſed with
deuils now, whiche torment others alſo.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Tell what thou thinkeſt of this
matter <hi>Theophrast?</hi>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>I am contented ſo to doe, but be<g ref="char:EOLhyphen"/>fore
wee enter any further in this matter:
I muſte deſire leaue to looke home, and I
will come againe ſtraight.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>That is good reaſon, for we will
not trouble thee, if thou haue other buſi<g ref="char:EOLhyphen"/>neſſe.</p>
                  </sp>
               </div>
               <div type="dialogue_introduction">
                  <pb facs="tcp:19834:29"/>
                  <head>¶The title and ſomme, of the
ſeconde Dialogue.</head>
                  <p>THE ſeconde Dialogue is entituled
(Blacke Deuilles) becauſe that me<g ref="char:cmbAbbrStroke">̄</g>
                     <g ref="char:EOLhyphen"/>tion
is made herein, of the moste fu<g ref="char:EOLhyphen"/>rious
poſſeſſed with Deuilles, whiche dwelt
emong graues and deſertes, and of ſuche
menne as are like vnto them, and namely of
ſuche as bee tyrauntes, perſecutours, and o<g ref="char:EOLhyphen"/>pen
enemies of the people of God. For, this
ſort of Deuills and poſſeſſed, are leſſe tranſ<g ref="char:EOLhyphen"/>figured
into Angelles of light, then ſuche
cloaked enemies as make ſhewe of frendſhip
and familiaritie.</p>
                  <p>As concerneth the principall poinctes,
whereof this Dialogue treateth, first there
is talke of diuerſities of ſuche Deuilles and
poſſeſſed, as our Sauiour Christ healed.</p>
                  <p>Afterwarde there is ſhewed thee, in
what ſence wicked menne maie bee holden
for poſſeſſed, and what maner of poſſeſſed
thei are.</p>
                  <p>Of good and euill Angelles, and what
thei doe about men.</p>
                  <p>Of the power, malice, and practiſes of
the Deuill, and how ware men ought to be
of them.</p>
                  <p>Of the remainyng of the poſſeſſed in
<pb facs="tcp:19834:29"/>
graues or deſertes, and the cauſes thereof.</p>
                  <p>Of ſuche as are giuen ouer to the De<g ref="char:EOLhyphen"/>uill,
and of the iuste iudgement of God on
the wicked, and the Image of their hell.</p>
                  <p>Of ſuche men as are of wilde and vn<g ref="char:EOLhyphen"/>brideled
nature.</p>
                  <p>Of the torment of the Soule and Con<g ref="char:EOLhyphen"/>ſeience.</p>
                  <p>Of the power of the brideled Deuill.</p>
                  <p>Of tyrauntes poſſeſſed with Deuilles.</p>
                  <p>Of the Crounes of the redde Dragon,
and their ſignification, and of the iugement
of God on all perſecutours, that haue per<g ref="char:EOLhyphen"/>ſecuted
the people of God.</p>
                  <p>Of the nature and difference of Blacke
Deuilles from White Deuilles, and how
daungerous aſwell the one as the other is.</p>
               </div>
               <div n="2" type="dialogue">
                  <pb facs="tcp:19834:30"/>
                  <head>¶The ſecond Dialogue
called Blacke Deuilles.</head>
                  <stage>Tobie, Theophrast, Euſtace,
Ierome.</stage>
                  <p>
                     <seg rend="decorInit">N</seg>Ow that thou art come <hi>Theo<g ref="char:EOLhyphen"/>phraste,</hi>
I praie thee ſhewe vs
(ccordyng to thy promiſe) the
diuerſities &amp; Natures of thoſe
that were poſſeſſed with Deuilles, whom
our Sauiour Chriſt healed.</p>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>The Euangeliſtes witneſſe,<note place="margin">Matth. 12.</note> that
he caſt out many wicked ſpirites,<note place="margin">Marke. 8.</note> that tor<g ref="char:EOLhyphen"/>me<g ref="char:cmbAbbrStroke">̄</g>ted
the poſſeſſed, wherof thei write not
at large: but there are ſome other of whom
thei write more largely &amp; ſpecially emon<g ref="char:EOLhyphen"/>geſt
whiche alſo there wer great diuerſity.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Wherevppon doeſt thou gather
that diuerſitie, whereof thou ſpeakeſt?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>We maie gather it,<note place="margin">The diuerſi<g ref="char:EOLhyphen"/>tie of the poſ<g ref="char:EOLhyphen"/>ſeſſed healed by our Saui<g ref="char:EOLhyphen"/>our Chriſt.</note> either by the
multitude of wicked ſpirites, that then tor<g ref="char:EOLhyphen"/>mented
the poſſeſſed, or by the tyme when
thei began to torment them, or by the wor<g ref="char:EOLhyphen"/>kyng
of wicked ſpirites in them, and the
euills whiche the Deuilles did them, or by
the qualitie of the perſones ſo poſſeſſed.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Shew vs the exa<g ref="char:cmbAbbrStroke">̄</g>ple of all theſe
<pb facs="tcp:19834:30"/>
diuers ſortes poſſeſſed, ſo that we may bet<g ref="char:EOLhyphen"/>ter
vnderſtande, this thy diſtinction.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>There were ſome, whiche were
not tormented with one wicked ſpirit one<g ref="char:EOLhyphen"/>ly,
but with many, ſome likewiſe wer poſ<g ref="char:EOLhyphen"/>ſeſſed
and tormented with the Deuil from
their childhoode, and youth: ſome other in
their age, ſome alſo there were, whiche
were not onely in greate furie and rage,
by reaſon of the Deuills whiche poſſeſſed
them, but alſo were both blinde, deaffe, and
du<g ref="char:cmbAbbrStroke">̄</g>be. And touching thoſe that were poſſeſ<g ref="char:EOLhyphen"/>ſed,
thei were not all of one qualitie, as we
ſhall perceiue more at large in this place.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I doe not ſo muche demaunde of
thee,<note place="margin">A Legion of Deuilles in the poſſeſſed.</note> the exa<g ref="char:cmbAbbrStroke">̄</g>ple of thoſe that were tormen<g ref="char:EOLhyphen"/>ted
with many euill Spirites, becauſe we
haue already talked thereof, in talkyng of
hym that was poſſeſſed with a Legion of
Deuilles.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Sainct Matthewe maketh not
onely mention,<note place="margin">Matth. 8.</note> of one that was ſo tormen<g ref="char:EOLhyphen"/>ted
with a nomber of Deuilles, but ſaieth
that therewere twoo: Although Saincte
Marke and Sainct Luke, make mention
but of one onely, for that the ſtorie of hym
was ſufficient for theim, to manifeſt that
thyng that ſainct Matthew minded to ſet
<pb facs="tcp:19834:31"/>
forthe, for the power and grace of Ieſus
Chriſt, in the ſtorie of the twoo poſſeſſed, of
whom he writeth. To theſe twoo we maie
adde that, whiche ſaincte Luke writeth of
Marie Sagdaline,<note place="margin">Luks. 8.</note> ſaiyng: That our Sa<g ref="char:EOLhyphen"/>uiour
Chriſt caſt out ſeuen Deuills from
her, wherewith ſhe was poſſeſſed.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>What haſt thou to ſaie of theſe
kind of poſſeſſed,<note place="margin">The errours of the Papiſts touchyng Mary Magda<g ref="char:EOLhyphen"/>line.</note> &amp; namely of <hi>Mary Mag<g ref="char:EOLhyphen"/>daline:</hi>
for there are many that vnderſtand
that thoſe ſeuen Deuilles which our Sa<g ref="char:EOLhyphen"/>uiour
caſt out, were the ſeuen deadly ſin<g ref="char:EOLhyphen"/>nes
whiche had ouercome her. Haſt not
thou heard the like <hi>Eustace.</hi>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Eust.</speaker>
                     <p>Yea, I haue heard our Preachers
preache ſo, whiche ſaie that ſhe was a com<g ref="char:EOLhyphen"/>mon
Harlot, before ſhe was conuerted to
Chriſt, but when he co<g ref="char:cmbAbbrStroke">̄</g>uertrd her, he droue
out ſeuen Deuilles out of her, that is to
ſaie: the ſeuen deadly ſinnes, whereunto
ſhe was ſubiect like a poore miſerable ſin<g ref="char:EOLhyphen"/>ner,
giuen ouer to all filthineſſe. I thinke
<hi>Theophrastus</hi> will not ſaie the contrarie.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>If I ſhould ſhew how many kind
of waies your Preachers are deceiued in
this thyng, and you with them, I ſhould
ſpend to muche tyme, and goe to farre fro<g ref="char:cmbAbbrStroke">̄</g>
the cheefe matter whereof we now talke:
<pb facs="tcp:19834:31"/>
wherefore I will but glaunce ouer the
pointes whiche ſerue leaſt to our matter.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>Wherein is it that our Preachers
are deceiued and we with them?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Firſt,<note place="margin">Luke. 7.</note> in that thei take <hi>Marie
Magdaline,</hi>
                        <note place="margin">Ihon. 12.</note> and <hi>Marie</hi> the ſiſter of <hi>La<g ref="char:EOLhyphen"/>zarus</hi>
and <hi>Martha,</hi>
                        <note place="margin">Luke. 7. 8.</note> &amp; the ſinner of whom
S. <hi>Luke</hi> ſpeaketh, al for one woma<g ref="char:cmbAbbrStroke">̄</g>, where
in deede thei are three ſeuerall women, as
it is eaſie to bee proued by the Hiſtories of
the Goſpell: if I had tyme to talke of it,
but that I will leaue till more leaſure.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>What haſt thou to ſaie more.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>That your Doctors herein doe
ſhew their ignoraunce,<note place="margin">The number of mortall ſinnes.</note> in forgiuyng ſuche
nomber of mortall ſinnes, as if there were
but ſeuen.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>Why, thinkeſt thou that there are
moe?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Yea, I ſaie that all ſinnes are
mortal of them ſelues, for that thei deſerue
death, euen eternall death: and ſo remaine
continually mortall to the reprobates, in
as muche as thei neither aſke nor obtaine
pardon through Ieſus Chriſt,<note place="margin">The differe<g ref="char:cmbAbbrStroke">̄</g>ce betweene mortall and veniall ſinnes</note> whiche ma<g ref="char:EOLhyphen"/>keth
them veniall to the elect of God, tho<g ref="char:EOLhyphen"/>row
ſtedfaſt faith in him. But becauſe this
is not to our matter, I will wade no fur<g ref="char:EOLhyphen"/>ther
<pb facs="tcp:19834:32"/>
in it.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>Thinkeſt thou then,<note place="margin">The ſeuen Deuils which were in Mary Magdaline.</note> that thoſe ſe<g ref="char:EOLhyphen"/>uen
Deuilles that were in her, of their ve<g ref="char:EOLhyphen"/>ry
nature and ſubſtaunce?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>No man can denie it, except he
will manifeſtly gaineſaie S. <hi>Luke</hi> and o<g ref="char:EOLhyphen"/>uerthrow
his meaning, for he ſpeaketh not
in this place of the forgiueneſſe of ſinnes,
whiche Synners obtaine through Ieſus
Chriſte: but he manifeſtly ſpeaketh of the
merueilous woorkes of Chriſte, through
which, he not onely deliuered the poſſeſſed
of the wicked Spirites whiche tormented
them, but alſo he healed many of diuers di<g ref="char:EOLhyphen"/>ſeaſes,
infirmities &amp; ſickenneſſes. Where<g ref="char:EOLhyphen"/>fore,
there is no cauſe why thei ſhould here
take thoſe Deuilles for the ſeuen deadly
ſinnes.<note place="margin">The differe<g ref="char:cmbAbbrStroke">̄</g>ce betwixt the poſſeſſed, and thoſe that the Deuill dwel<g ref="char:EOLhyphen"/>leth in by ſin.</note> For if we will vnderſtande hereby
that our Sauiour Chriſt driueth Deuils
out of thoſe, who he deliuereth out of their
handes, and withdraweth from ſinne: wee
maie rightly ſaie, that he woorketh many
ſuche miracles daiely. But thei are mira<g ref="char:EOLhyphen"/>cles
in the ſoule, whereof S. <hi>Luke</hi> ſpea<g ref="char:EOLhyphen"/>keth
no whitt in the place here alleadged,
but of ſuche miracles as were manifeſtly
doen in the bodie it ſelf. For although the
Deuill dwell in thoſe that are ſubiect vn<g ref="char:EOLhyphen"/>to
<pb facs="tcp:19834:32"/>
hym through ſinne: neuertheleſſe, we do
not properly call them poſſeſſed with De<g ref="char:EOLhyphen"/>uilles,
except thei torment their bodie, or
ſo trouble their mynde, as it tourne into a
furie or rage. And if wee ſhould take the
Deuilles for mortall ſinnes, in all the poſ<g ref="char:EOLhyphen"/>ſed
that the Euangeliſtes make mention
of, wee could not then ſaie, that our Saui<g ref="char:EOLhyphen"/>our
Chriſte did caſt out Deuilles of very
nature and ſubſtaunce of the poſſeſſed who<g ref="char:cmbAbbrStroke">̄</g>
he healed, but only that he deliuered them
fro<g ref="char:cmbAbbrStroke">̄</g> their ſinnes. For there is no more rea<g ref="char:EOLhyphen"/>ſon
to driue vs to take thoſe deuils (whiche
poſſeſſed <hi>Marie Magdaline</hi>) for ſinnes,
then of any other ſo poſſeſſed.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>I perceiue well enough that I
ſpende my tyme in waſte to diſpute with
you. For your new Diuinitie condemneth
all the doctrine of our Doctors and Prea<g ref="char:EOLhyphen"/>chers,
and ye like nothyng but onely your
newe opinions.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Our opinions are not newe, nei<g ref="char:EOLhyphen"/>ther
do we condemne the doctrine of your
Doctors and Preachers, nor of any other,
but where thei are contrarie to the pure
worde of God. And if wee condemne any
doctrine by this woorde, it is not wee that
condemne it, but God hymſelf: whoſe ſen<g ref="char:EOLhyphen"/>tence
<pb facs="tcp:19834:33"/>
we doe but pronounce as heretofore
his Prophetes, Apoſtles and Euangeliſts
haue doen.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>Seing you expou<g ref="char:cmbAbbrStroke">̄</g>d the holy ſcrip<g ref="char:EOLhyphen"/>tures
as it pleaſeth you, I will let <hi>Tobie</hi>
and you goe forwarde with your matter.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I denie not for my part,<note place="margin">In what ſence the wicked maie be hol<g ref="char:EOLhyphen"/>den for poſ<g ref="char:EOLhyphen"/>ſeſſed.</note> but that
the poſſeſſed which y<hi rend="sup">e</hi> Euangeliſts ſpeake
of, were verely poſſeſſed with Deuilles: o<g ref="char:EOLhyphen"/>therwiſe
then ſinners, wicked and repro<g ref="char:EOLhyphen"/>bate
are commonly poſſeſſed with ſynne,
through which the Deuil dwelleth in the<g ref="char:cmbAbbrStroke">̄</g>.
But on the other ſide, maie we not rightly
holde the wicked and reprobate for poſſeſ<g ref="char:EOLhyphen"/>ſed,
which giue them ſelues ouer to the de<g ref="char:EOLhyphen"/>uill,
and doe the workes of the ſame? For
though thei ſhew fairer countenaunce, the<g ref="char:cmbAbbrStroke">̄</g>
thoſe whom we properly cal poſſeſſed, and
ſhew them ſelues not ſo furious, neuerthe<g ref="char:EOLhyphen"/>leſſe,
thei many tymes execute ſtro<g ref="char:cmbAbbrStroke">̄</g>ger and
horribler thynges, then thei do, whiche are
euen holden for very poſſeſſed.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>I doe not onely agree to that that
thou haſt ſpoken, but I ſaie further, that
this ſorte of poſſeſſed are muche more dan<g ref="char:EOLhyphen"/>gerous
the<g ref="char:cmbAbbrStroke">̄</g> the other, if a man could know
them. For, the leſſe thei are knowne the
more hurt thei doe, not only to other men,
<pb facs="tcp:19834:33"/>
but to their owne ſelues. And becauſe men
can not well perceiue how the Deuil hur<g ref="char:EOLhyphen"/>teth
their ſoules by meanes of ſinne. God
hath ſet forth this Image before their eyes
in the perſones of the poſſeſſed whiche are
knowne to be ſuche, to the ende that by the<g ref="char:cmbAbbrStroke">̄</g>
thei might learne to know, by the tyranny
whiche the Deuill executeth on their bo<g ref="char:EOLhyphen"/>dies,
what tyranny he vſeth on their ſoules
when thei are giuen ouer to hym. Now,
when wee reade that whiche the Euange<g ref="char:EOLhyphen"/>liſtes
haue written of the poſſeſſed, let vs
co<g ref="char:cmbAbbrStroke">̄</g>ſider in them, the eſtate of poore ſinners
whiche are in the power of Sathan.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>What ſaieſt thou to the firſt, tou<g ref="char:EOLhyphen"/>chyng
the poſſeſſed, whiche are tormented
with many Deuilles.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thou knoweſt that it hath beene
a common opinion among Chriſtian men
of long tyme, that God hath giuen to eche
man a good Angel to keepe hym, and like<g ref="char:EOLhyphen"/>wiſe
that euery man hath an euill Aungell
that ſtriueth with the good, and goeth a<g ref="char:EOLhyphen"/>bout
to hurte and wholie ouerthrowe hym
whoſe euill Aungell he is.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Yea, I can yet ſaie the prayer by
rote that was taught me whe<g ref="char:cmbAbbrStroke">̄</g> I was yong
to bequeath me to my good Aungell. But
<pb facs="tcp:19834:34"/>
tell me I praie thee, thinkeſt thou not that
euery man hath a good and ill Angell?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thou maieſt here perceiue by the
hiſtories of theſe poſſeſſed which were tor<g ref="char:EOLhyphen"/>mented
with ſo many Diuelles, that thei
had more then one euill Angell a peece, for
thei had as many euill Angelles as thei
had Deuilles within them.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>If God ſuffer many Deuilles at
once to fal on one man, to hurt and deſtroy
if thei can, I doubt not, but that he giueth
alſo when it pleaſeth hym many good An<g ref="char:EOLhyphen"/>gelles
to his children, to guard and defend
them from thoſe wicked Angelles, whiche
are plaine Deuilles.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>The holie Scripture maketh no
expreſſe mention that God giueth any cer<g ref="char:EOLhyphen"/>taine
nomber of Aungelles to his elect,<note place="margin">Of the garde and miniſtery of Angelles.</note> to
conduct and defend them,<note place="margin">Pſalm. 91.</note> but it generally
teacheth vs,<note place="margin">Hebru. 1.</note> y<hi rend="sup">t</hi> God hath created Angels to
ſerue thoſe that are appointed to life euer<g ref="char:EOLhyphen"/>laſtyng,<note place="margin">Math. 4. 18.</note>
and that thei be aſſigned to them,<note place="margin">Pſalm. 34.</note>
to defende them. And therefore the <hi>Pſal<g ref="char:EOLhyphen"/>meſt</hi>
ſaieth: That the Angels of the Lorde
are camped like an hoaſt, about them that
feare the Lorde. Furthermore, wee reade
that the charge of a whole Countrey, king<g ref="char:EOLunhyphen"/>dome
or Empire is giuen by the Lorde to
<pb facs="tcp:19834:34"/>
one Angell,<note place="margin">Daniel. 10.</note> as Daniell doeth plainly de<g ref="char:EOLhyphen"/>clare.
Likewiſe wee reade, that God hath
ſometymes ſent many Angelles to keepe
and defende one man, as witneſſeth the vi<g ref="char:EOLhyphen"/>ſion
of <hi>Heliſeus</hi> ſeruaunt:<note place="margin">2. Kyng. 5.</note> when the Lorde
cauſed hym to ſee the ſuccour that he ſent
<hi>Heliſeus</hi> his maiſter.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Seeyng wee haue ſo many ene<g ref="char:EOLhyphen"/>mies,
and ſo cruell, wee haue greate neede
of Gods ſauegarde, &amp; that he ſende his An<g ref="char:EOLhyphen"/>gelles
to keepe, guide, and defende vs, or
els we ſhould ſurely be but very ill kept.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Although our good God and fa<g ref="char:EOLhyphen"/>ther,<note place="margin">Wakefulneſſe againſt ſna<g ref="char:EOLhyphen"/>res &amp; aſſaults of Sathan.</note>
hath very well prouided for that from
the beginnyng: neuertheleſſe, we muſt not
bee careleſſe, but watche continually, as
warriours doe, that looke euery houre for
the aſſault or allaroms of their enemies.
And therefore,<note place="margin">1. Peter. 5.</note> after S. Peter had admo<g ref="char:EOLhyphen"/>niſhed
the faithfull to caſt and laie all their
care on God, aſſuring them, y<hi rend="sup">t</hi> God would
be carefull for them, he exhorteth them af<g ref="char:EOLhyphen"/>ter
this maner: be ſober &amp; watche, for your
aduerſarie the Deuill as a roaryng Lion
walketh about, ſekyng whom he maie de<g ref="char:EOLhyphen"/>uour,
whom reſiſt ſtedfaſt in the faith. Se<g ref="char:EOLhyphen"/>yng
then that the lorde hath warned vs of
the malice of our enemie, and of the deſire
<pb facs="tcp:19834:35"/>
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                        <pb facs="tcp:19834:37"/>
that he hath to hurt and ouerthrow vs, and
the dilige<g ref="char:cmbAbbrStroke">̄</g>ce that he vſeth therein, and like<g ref="char:EOLhyphen"/>wiſe
of the duetie on our part to reſiſt him,
and the meanes that God giueth vs to de<g ref="char:EOLhyphen"/>fende
our ſelues, againſt that ſo daunge<g ref="char:EOLhyphen"/>rous
an enemy, certainly we ought not to
be careleſſe and ſlothfull therin. For, if we
deſpiſe the warnynges, that God by his
worde hath giuen vs, and care no more for
them, then if wee were out of daunger, doe
we not deſerue that God in iuſt iudgeme<g ref="char:cmbAbbrStroke">̄</g>t
ſhould giue vs ouer, into the ha<g ref="char:cmbAbbrStroke">̄</g>des of our
aduerſarie, as children of rebellion and di<g ref="char:EOLhyphen"/>ſobedie<g ref="char:cmbAbbrStroke">̄</g>ce.<note place="margin">To te<g ref="char:cmbAbbrStroke">̄</g>pt God.</note>
For, we are forbidden tempt
God:<note place="margin">Dan. 6.</note> and we bothe tempt hym and mocke
him,<note place="margin">Math. 4.</note> when we deſpiſe his warnynges, and
vſe not the meanes,<note place="margin">Luke. 4.</note> whiche he in his word
hath declared vnto vs,<note place="margin">Pſal. 95.</note> and by whiche he
will helpe and ſuccour vs.<note place="margin">Heb. 4. 4.</note> And therefore
the exa<g ref="char:cmbAbbrStroke">̄</g>ples of the poſſeſſed,<note place="margin">1. Cor. 10.</note> that we ſpake
of euen now,<note place="margin">The Deuilles diligent to hurter</note> maie ſerue to waken vs, that
we be not ſodainly ouercome with ſo cruel
an enemy,<note place="margin">Iob. 1. 2.</note> who as he deſireth nothing but
our vtter deſtruction,<note place="margin">Math. 12.</note> ſo he ceaſeth neither
daie nor night, to range and rome to and
fro, to ſet on vs at vnawares, as we ſe eui<g ref="char:EOLhyphen"/>dently
by the example of Iob, and in the ſi<g ref="char:EOLhyphen"/>militude
whiche wee ſpake of before, that
<pb facs="tcp:19834:37"/>
our Sauior Chriſt made vnto the Iewes,
touchyng the wicked ſpirite that wande<g ref="char:EOLhyphen"/>red
in the deſertes, and ſought for reſt.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>If one deuill be ſufficie<g ref="char:cmbAbbrStroke">̄</g>t to trou<g ref="char:EOLhyphen"/>ble,
and torment the whole world, in what
ſtate bee the poore poſſeſſed, that are not
onely troubled with one,<note place="margin">The power that the De<g ref="char:EOLhyphen"/>uill hath to torment men</note> but with many.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>To th'ende that we maie the bet<g ref="char:EOLhyphen"/>ter
iudge of this matter, and perceiue the
malice and rage of our aduerſarie, lett vs
co<g ref="char:cmbAbbrStroke">̄</g>ſider in what furie he brought thoſe poſ<g ref="char:EOLhyphen"/>ſeſſed,
whiche anſwered our ſauior Chriſt,
that thei had a Legion of Deuilles within
them, becauſe thei were poſſeſſed with a
great nomber: as it well appeared (when
Chriſt gaue them leaue to depart) by their
enteryng into the Heard of Swine, that
were there by: and then wee ſhall well vn<g ref="char:EOLhyphen"/>derſtand,
how we maie come to the know<g ref="char:EOLhyphen"/>ledge
by ſuche examples, into what ſtate
the Deuill bryngeth mennes ſoules, tho<g ref="char:EOLhyphen"/>rowe
the ſynne that raigneth in them, and
into what torme<g ref="char:cmbAbbrStroke">̄</g>t and trouble he bryngeth
the whole worlde, by theſame meanes.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I wene S. Mathew writeth that
theſe twoo poſſeſſed,<note place="margin">Math 8.</note> of who<g ref="char:cmbAbbrStroke">̄</g> thou ſpeakeſt,
came forth of the graues, &amp; were very fear<g ref="char:EOLhyphen"/>full,
ſo that none could paſſe that waie.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:38"/>
                     <speaker>Theo.</speaker>
                     <p>S. Marke touchyng this matter
ſaieth,<note place="margin">Marke. 5.</note> that he had his abidyng of hym that
he ſpake therof, emong the graues, and no
man could bind him, no not with chaines:
becauſe that whe<g ref="char:cmbAbbrStroke">̄</g> he was often bound with
fetters &amp; chaines, he plucked the chaines
in ſ<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>nder, and brake the fetters in peeces,
neither could any man tame hym: and al<g ref="char:EOLhyphen"/>waies
bothe night and daie, he cried in the
mountaines,<note place="margin">Luke. 8.</note> and in the graues, and ſtroke
hymſelf with ſtones. Sainct Luke ſaieth
further of this matter, that he was long
time poſſeſſed with the deuill, and he ware
no Clothes, neither abode in houſe, but in
graues, and breakyng the bandes that he
was bounde with, was caried of the De<g ref="char:EOLhyphen"/>uill
into the wilderneſſe.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>There are many thynges to bee
conſidered in theſe poſſeſſed, in whiche I
would knowe thy minde.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Shewe them in order, and I wil
anſwere thee to euery of theim, as GOD
ſhall giue me grace.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>The firſt is,<note place="margin">The abidyng <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>f the poſſeſ<g ref="char:EOLhyphen"/>
                           <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>ed in graues <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>nd deſertes.</note> touchyng their abi<g ref="char:EOLhyphen"/>dyng
in the graues and deſertes: and why
the deuill rather caried them thether, then
to any other place. For, ſainct Luke ſaieth
plainly,<note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>uke. 8.</note> as thou diddeſt rehearſe euen now
<pb facs="tcp:19834:38"/>
that the deuill did cary the<g ref="char:cmbAbbrStroke">̄</g> to thoſe places.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thou muſt vnderſtande,<note place="margin">Torment of the body and mynde.</note> that the
deuill doeth not onely torment the poſſeſ<g ref="char:EOLhyphen"/>ſed
in their bodies, but alſo thei ſo trouble
their vnderſtanding, that all bodily torme<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>tes
wer nothyng, in compariſon of the tor<g ref="char:EOLhyphen"/>ment
of the mynde, now the deuill hauing
thus troubled their myndes, puttes horri<g ref="char:EOLhyphen"/>ble
and ſtraunge thynges in their imagi<g ref="char:EOLhyphen"/>natio<g ref="char:cmbAbbrStroke">̄</g>:
ſo that many times thei knowe not,
whether thei be beaſtes, men, or deuilles:
whether thei be quicke or dedde, but euen
as their imaginations and fantaſies car<g ref="char:EOLhyphen"/>ry
them.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I haue ſeen frantike,<note place="margin">Fonde imagi<g ref="char:EOLhyphen"/>nations of franticke men</note> Melanco<g ref="char:EOLhyphen"/>like,
and furious men, whiche were not e<g ref="char:EOLhyphen"/>ſteemed
to bee poſſeſſed, and yet had ſuche
imaginatio<g ref="char:cmbAbbrStroke">̄</g>s, as could not be remoued out
of their heddes, though the ſtraungeneſſe
thereof were incredible. I haue heard ma<g ref="char:EOLhyphen"/>ny
tales of diuers, that haue been in that
takyng: but emongſt other, of ſome which
beeyng out of their wittes, thought thei
were ded: and had this toye rooted in their
fantaſie, that thei could by no meanes bee
perſwaded to eate meate: For, when any
man offered theim either meate or drinke,
thei anſwered, that thei were dedde, &amp; that
<pb facs="tcp:19834:39"/>
ded folkes did neither eate nor drinke: ſo y<hi rend="sup">e</hi>
ſome of the<g ref="char:cmbAbbrStroke">̄</g> haue died of honger and thirſt:
and ſome of them haue been brought to ea<g ref="char:EOLhyphen"/>tyng,
becauſe that other whiche fained to
be ded aſ well as thei, did eate and drinke.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>
                        <hi>Ihon Nider</hi> maketh mention of a
certaine Citezen of <hi>Vienna</hi> in <hi>Austriche</hi>
whom he ſawe whileſt he ſtudied there,<note place="margin">Nider in for<g ref="char:EOLhyphen"/>micar. Lib. 5. cap. 12.</note> that
could neuer bee perſwaded, either to eate
or drinke, beeyng in this rauerie that thou
ſpeakeſt of, but died for ho<g ref="char:cmbAbbrStroke">̄</g>ger. Now, if di<g ref="char:EOLhyphen"/>ſeaſes
and euill humours that bee in man,
be able ſo to trouble his braine and vnder<g ref="char:EOLhyphen"/>ſtandyng,
it is not to bee doubted, but that
the Deuill can trouble hym more, and by
many other meanes, whereof men knowe
not the cauſes, whether it be that he vſe the
meanes, of the euill diſpoſitio<g ref="char:cmbAbbrStroke">̄</g> of thoſe that
he ſeketh, or that he doe it without the aide
or meane thereof. And therefore it is verie
likely, that thoſe deuilles whiche poſſeſſed
the men, that we eue<g ref="char:cmbAbbrStroke">̄</g> now ſpake of, had put
ſome ſuche like toye in their pha<g ref="char:cmbAbbrStroke">̄</g>taſie, and
made them imagine that thei were dedde.
For whiche cauſe, thei fled the company of
the liuyng, and withdrewe themſelues in<g ref="char:EOLhyphen"/>to
the graues (whiche wer places appoin<g ref="char:EOLhyphen"/>ted
for the dedde) as vnto the lodgyng me<g ref="char:EOLhyphen"/>teſt
<pb facs="tcp:19834:39"/>
for them, accordyng to their fond ima<g ref="char:EOLhyphen"/>ginatio<g ref="char:cmbAbbrStroke">̄</g>.
And becauſe deſert places be not
inhabited, thei withdrewe themſelues the<g ref="char:EOLhyphen"/>ther,
to flee the co<g ref="char:cmbAbbrStroke">̄</g>panie of men. For, there
are ſome melancolike and furious folke, y<hi rend="sup">t</hi>
ſo hate men, &amp; are greued with the conuer<g ref="char:EOLhyphen"/>ſation
of others, y<hi rend="sup">t</hi> thei cannot away, either
to ſee or heare any body, but deſire to bee a<g ref="char:EOLhyphen"/>lone
like wild beaſts. It ſemeth that theſe
twoo poſſeſſed men, were of theſe ſortes,
and therfore deſired to be in deſert places.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Thei that liue in feare of Death,<note place="margin">The feare of death.</note>
liue in a meruailous paine.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thei liue in a paine whiche tor<g ref="char:EOLhyphen"/>menteth
them, more then Death it ſelf.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I doubt not thereof. But mee ſe<g ref="char:EOLhyphen"/>meth
that theſe, whiche already haue opi<g ref="char:EOLhyphen"/>nion
that thei be ded, and bothe flee fro<g ref="char:cmbAbbrStroke">̄</g> the
conuerſation of men with greate hatered,
&amp; alſo this preſent life, are in muche more
miſerable eſtate. For, he that feareth death
liueth ſomewhat betwene feare and hope,
but he that hath this opinion, that he is al<g ref="char:EOLhyphen"/>ready
dedde, is not onely out of all hope of
life, but euen in the caſe of a condemned
perſone, in the handes of the hangman, or
as the damned ſoule in perpetuall paine.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Therfore thou maieſt well think
<pb facs="tcp:19834:40"/>
in what torment, the Soules of the poore
poſſeſſed are, hauyng ſuche imagination.
For thei were, as hauyng alwaies preſent
death before their eyes, and diyng conti<g ref="char:EOLhyphen"/>nually,
and yet can not wholy dye.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>How could thei imagine to bee
already dedde, and yet to dye againe, as if
thei were not wholy dedde? It ſemeth that
theſe imaginations, be quite contrary.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thou muſt not meruaile at that,
for there is no ſtaie in thoſe, that are trou<g ref="char:EOLhyphen"/>bled
in minde and vnderſta<g ref="char:cmbAbbrStroke">̄</g>ding, but chief<g ref="char:EOLhyphen"/>ly
when the deuill puttes in foote: for thei
haue no certaine iudgement, to iudge any
thyng by reaſon,<note place="margin">The torment of thoſe, that are giuen o<g ref="char:EOLhyphen"/>uer to Satan.</note> neither to vnderſtande
reaſon when it is told them. Furthermore
thou ſhalt vnderſtande, that the tormentes
of theſe, whiche are giuen ouer into the ha<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>des
of the Deuil are ſo horrible, that it ca<g ref="char:EOLhyphen"/>ſteth
the<g ref="char:cmbAbbrStroke">̄</g> into vtter deſpaire: and therefore
thei ſeeke all the meanes thei can, to ridde
themſelues of it, though it be neuer ſo im<g ref="char:EOLhyphen"/>poſſible.
Wherefore there is no doubt, but
that the damned, whiche beare the iudge<g ref="char:EOLhyphen"/>me<g ref="char:cmbAbbrStroke">̄</g>t
of God, feele the<g ref="char:cmbAbbrStroke">̄</g>ſelues ſo ouerladen,
with the burthen of his wrathe and curſe,
thei would gladly bee diſpatched: yea, ſo
ded, that there might be no memorie of the<g ref="char:cmbAbbrStroke">̄</g>
                        <pb facs="tcp:19834:40"/>
after death, no more then of brute beaſtes.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I doubt not but that thei had ra<g ref="char:EOLhyphen"/>ther
their ſoules were mortall the<g ref="char:cmbAbbrStroke">̄</g> immor<g ref="char:EOLhyphen"/>tall,
and that their bodies might not riſe a<g ref="char:EOLhyphen"/>gaine,
rather then to riſe to perpetuall tor<g ref="char:EOLhyphen"/>ment.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thou maieſt well vnderſtande,<note place="margin">Matth. 26.</note>
that it was not for nought that our Saui<g ref="char:EOLhyphen"/>our
Chriſt ſaied of Iudas:<note place="margin">The iudge<g ref="char:EOLhyphen"/>ment of God on the wicked</note> that it had been
better that man had neuer been borne.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Wherefore ſaied Chriſt ſo thin<g ref="char:EOLhyphen"/>keſt
thou?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>He ſaid not ſimply that it had bin
good that Iudas had neuer bin borne.<note place="margin">Prouer. 16.</note> For
how miſcheeuous ſo euer he was GOD
made his wicked treaſon to ſerue to his
glorie. And therefore it was good that he
was borne in reſpect of gods glory, which
created all thynges to that end. But ſithe
Iudas was ſo wicked y<hi rend="sup">t</hi> he miſcheeuouſly
rebelled againſt God, and therby deſerued
eternall damnation, our Sauiour Chriſte
ſpake in reſpect of y<hi rend="sup">e</hi> perſon of Iudas, that
it had been better that he had neuer beene
borne, the<g ref="char:cmbAbbrStroke">̄</g> ſo wickedly to caſt away himſelf
for euer. Wherein our ſauiour Chriſt tea<g ref="char:EOLhyphen"/>cheth
vs two thynges worthie to be noted.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>What is the firſt?</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:41"/>
                     <speaker>Theo.</speaker>
                     <p>That is: that God ſo maketh wic<g ref="char:EOLhyphen"/>ked
Inſtrumentes to ſerue to his glorie,
that by them he executeth his eternall or<g ref="char:EOLhyphen"/>denaunce,
and yet neuertheleſſe he puni<g ref="char:EOLhyphen"/>ſheth
theim for their euill imaginations
and wicked workes.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>What is the other poinct?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>The other poinct is: that he there<g ref="char:EOLhyphen"/>by
declareth vnto vs, how horrible y<hi rend="sup">•</hi> paine
of the wicked and reprobate is, in that the
greatneſſe of the ſame is not to be compa<g ref="char:EOLhyphen"/>red,
with the excellent gift of this mortall
life, and the benefites which we maie here
receiue.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Yet life is a good and excellent
gift of God.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>That is very true. And therefore
if it be better for man neuer to haue liued,
or neuer to haue bin made, then to be made
to beare the euerlaſting curſe of God thou
maieſt eaſily iudge, how greate a burthe<g ref="char:cmbAbbrStroke">̄</g> it
is, to beare ſuche a iudgement. And there<g ref="char:EOLhyphen"/>by
wee maie perceiue that, whiche Ieſus
Chriſt ſpeake to Iudas concernyng this
matter, was likewiſe ſpoken to all the re<g ref="char:EOLhyphen"/>probate
&amp; enemies of God. <hi>Ouid</hi> becauſe
we can not vnderſtande nor comprehende
them, God hath here ſet forth before our e<g ref="char:EOLhyphen"/>yes
<pb facs="tcp:19834:41"/>
horrible images in theſe poſſeſſed me<g ref="char:cmbAbbrStroke">̄</g>,<note place="margin">The Image of the hell of the wicked.</note>
whereof wee ſpeake. For I would aſke
thee a queſtio<g ref="char:cmbAbbrStroke">̄</g>. Whether hadſt thou rather
(if thou were put to thy choyce) neuer to
haue been borne, or to bee for euer in the e<g ref="char:EOLhyphen"/>ſtate
that theſe poſſeſſed men were.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I had rather if I had none other
reſpect but my ſelf, neuer haue been borne
into the worlde.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>And yet all that is writte<g ref="char:cmbAbbrStroke">̄</g> of theſe
poſſeſſed men is nothing, in compariſon of
the tormentes of the damned &amp; reprobate:
which beginneth not onely ſo ſone as thei
are departed out of this preſent life, but e<g ref="char:EOLhyphen"/>uen
whileſt thei liue, ſo ſoone as thei reſiſt
God, &amp; fight againſt their own co<g ref="char:cmbAbbrStroke">̄</g>ſciences</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Wee maie then place thoſe wic<g ref="char:EOLhyphen"/>ked
ones that thou ſpeakeſt of, in the num<g ref="char:EOLhyphen"/>ber
of theſe poſſeſſed men that make their
abidyng in the graues: as if thei were al<g ref="char:EOLhyphen"/>readie
lodged with death, and had hym al<g ref="char:EOLhyphen"/>waies
before their eyes.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Though thei make a fairer ſhew
towardes the world, then the poſſeſſed do,
and are not ſo muche tormented in bodie,
yet are thei no leſſe tormented in ſpirite &amp;
conſcience then thei: for though thei goe a<g ref="char:EOLhyphen"/>bout
to appeaſe it, as much as thei can, yet
<pb facs="tcp:19834:42"/>
the Lordes ſaiyng ſhall alwaies remaine
true which he ſpake by the mouth of <hi>Eſay:</hi>
                        <note place="margin">Eſaie. 48.</note>
ſaiyng. The wicked ſhal neuer haue peace
nor quietneſſe, but ſhalbe continually like
the Sea, whiche is alwaies in torment.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>As concernyng thoſe that thou
ſpeakeſt of,<note place="margin">Thei that hate and are wearie of all men.</note> whiche hate all men and their
conuerſation, and ſeeke to be ſollitary, be<g ref="char:EOLhyphen"/>cauſe
all the world doth extreamely auoyd
them, I haue knowen ſome, that in ſteede
of ioiyng in their wines and children, thei
haue ſo extreamelie hated them, that thei
could neither ſee them nor heare them, no,
nor abide any other perſon.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thou maieſt well place thoſe in
the nomber of thoſe poſſeſſed that fled into
the Deſertes. For there are ſome wicked
ones ſo enuious and hatefull to euery ma<g ref="char:cmbAbbrStroke">̄</g>,
through the extreame couetouſneſſe that
continually grieueth their greedie harte,
that thei would haue all the worlde them
ſelues: therefore as thei can awaie with no
man, no more can any man away with the<g ref="char:cmbAbbrStroke">̄</g>:
yea, thei can not awaie with them ſelues.
And this is the cauſe that thei become like
to theſe poſſeſſed men,<note place="margin">Math 8.</note> which not onely fell
vpon all ſuche as paſſed by and thei met,<note place="margin">Mark. 5.</note> ſo
that none durſt paſſe by the waie where
<pb facs="tcp:19834:42"/>
thei were, but alſo thei cruelly tormented
themſelues, and beate themſelues againſt
the ſtones.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>If the Deuill haue ſuche power
ouer thoſe whom he ruleth, that he cauſeth
them to torment them ſelues, yea, if thei
could to deſtroy them ſelues, we neede not
meruaile if ſuche be cruell and furious a<g ref="char:EOLhyphen"/>gainſt
others.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Notwithſtanding, thou ſeeſt how
God hath Sathan ſo in bondes,<note place="margin">The Deuille power bride<g ref="char:EOLhyphen"/>led.</note> and bride<g ref="char:EOLhyphen"/>leth
him by his prouidence, that he cannot
woorke his will, neither in the perſon of
theſe poore poſſeſſed, nor in any other: for
though theſe poſſeſſed breake their chaines
and bonds, ſo that none could keepe them
bounde nor ſtaie them: neuertheleſſe, thei
could neither deſtroy themſelues, nor hurt
any other further then the Lorde gaue the<g ref="char:cmbAbbrStroke">̄</g>
leaue.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>If God had not prouided, they
might haue doen muche harme, conſide<g ref="char:EOLhyphen"/>ring
that thei were ſo furious, mighty and
ſtrong, that there were no bonds nor chai<g ref="char:EOLhyphen"/>nes
but thei brake<g ref="char:punc">▪</g>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thou maieſt well think, that that
ſtrength came not alone of them ſelues,
for thei were but men as other men are:
<pb facs="tcp:19834:43"/>
whereby wee maie perceiue, that the De<g ref="char:EOLhyphen"/>uilles
whiche poſſeſſed them, did employe
their force to worke ſuche thynges, as ſur<g ref="char:EOLhyphen"/>mounted
the order of nature.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>It is not to bee doubted but that
their ſtre<g ref="char:cmbAbbrStroke">̄</g>gth came from them as thou haſt
ſaied: for it is certaine that it came not fro<g ref="char:cmbAbbrStroke">̄</g>
the ſpirite of God as Sampſons did:<note place="margin">Iude. 15. 16.</note> who
alſo brake chaines and bonds, caried away
Towne gates on his ſhoulders, and ouer<g ref="char:EOLhyphen"/>threw
houſes with y<hi rend="sup">e</hi> ſtrength of his ha<g ref="char:cmbAbbrStroke">̄</g>ds.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Neuertheleſſe, thou ſeeſt how
God hath theſe poſſeſſed in ſuche bondes,
that notwithſtandyng the ſtre<g ref="char:cmbAbbrStroke">̄</g>gth that the
deuilles gaue them, yet were thei alwaies
ſo ſubiect to Ieſus Chriſt, as if he had had
them in chaines and bondes, and although
thei fledde to the graues and deſertes, yet
when it pleaſed Ieſus Chriſte, he brought
them from thence, and co<g ref="char:cmbAbbrStroke">̄</g>ſtrained them to
appeare before hym, as if a Iudge ſhould
call a wicked doer out of priſon: to appere
before hym, to giue ſentence againſt hym.
Now if our Sauiour Chriſt, haue ſhewed
ſuche power on theſe poſſeſſed, and ouer
the Deuilles whiche tormented them, we
maie not doubt, but that he hath as muche
power now as euer he had, to repreſſe the
<pb facs="tcp:19834:43"/>
cloaked poſſeſſed,<note place="margin">Tyrauntes poſſeſſed.</note> that are now adaies, and
alſo theſe Deuilles, by whom thei are con<g ref="char:EOLhyphen"/>ducted
and gouerned. But eſpecially wee
maie be well aſſured, that he will not looſe
the bridle more to tyrauntes, then to theſe
poſſeſſed, who<g ref="char:cmbAbbrStroke">̄</g> thei reſemble in many thin<g ref="char:EOLhyphen"/>ges.
For, thei are ſtrong and mightie poſ<g ref="char:EOLhyphen"/>ſeſſed,
whom mannes power can not eaſe<g ref="char:EOLhyphen"/>ly
reſiſte: yea, and thei bee furious, like the
lorde and maiſter that thei ſerue. And ther<g ref="char:EOLhyphen"/>fore,<note place="margin">The crowne<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap> and hornes of the redd Dragon.</note>
it is written in the <hi>Apocalips,</hi> that the
red Dragon had ſeuen heddes, and on eue<g ref="char:EOLhyphen"/>ry
hedde a croune, and he had alſo ten hor<g ref="char:EOLhyphen"/>nes.
For,<note place="margin">Apoc. 12.</note> the Deuill hath at all tymes go<g ref="char:EOLhyphen"/>uerned
ſuche tyra<g ref="char:cmbAbbrStroke">̄</g>nous Kynges and Prin<g ref="char:EOLhyphen"/>ces,
as perſecuted the people of God. Fur<g ref="char:EOLhyphen"/>thermore,
lawes be giuen to men, as bon<g ref="char:EOLhyphen"/>des
and bridles to reſtraine them, from all
kinde of riot or beaſtly life: And therefore
Dauid admoniſheth vs,<note place="margin">Pſal. 32.</note> ſaiyng Be ye not
like an Horſe, or like a Mule, whiche vn<g ref="char:EOLhyphen"/>derſtande
not, whoſe mouthes thou doeſt
bind with Bit and Bridle, leaſt thei come
nere thee. But there is neither bit nor bri<g ref="char:EOLhyphen"/>dle,
that can reſtraine the tyrannie, and fu<g ref="char:EOLhyphen"/>rie
of tyrauntes, by reaſon of their power,
and the practiſes that the Redde Dragon,
whiche is the Deuil, worketh in them and
<pb facs="tcp:19834:44"/>
by theim. Wherefore, thei maie well bee
compared to thoſe furious, violente, and
wilde poſſeſſed men. But our greateſt co<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>fort,
is, that Ieſus Chriſte whiche is their
iudge, is able inough to cal them to iudge<g ref="char:EOLhyphen"/>me<g ref="char:cmbAbbrStroke">̄</g>t
before him, either to bridle their rage,
or to condemne theim to the bottomeleſſe
pitte of helle to the Deuill, whom thei had
rather obeye then God. And therefore it is
written in the booke of Daniell,<note place="margin">Dan. 7.</note> that the
Sonne of God hath Iudged and condem<g ref="char:EOLhyphen"/>ned
all beaſtes: By whiche is ſignified the
empire and kyngdomes, whiche haue per<g ref="char:EOLhyphen"/>ſecuted
the people and chuche of God, and
haue doen ſo muche harme on the yearth.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I vnderſtande this poincte verie
well: Now remaineth to heare, what <hi>Ie<g ref="char:EOLhyphen"/>rome</hi>
hath to ſaie.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Becauſe that the tyrantes which
openly perſecute the people, and Churche
of God, and vſe nothyng but rage, force,
and violence, doe manifeſtly declare them<g ref="char:EOLhyphen"/>ſelues,
to bee the enemies of God and his
churche, it ſemeth that we maie rightly cal
ſuche poſſeſſed and deuills, blacke deuils.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Why ſaieſt thou ſo?<note place="margin">Blacke Deuils</note> Diddſt thou
euer ſee, either blacke or white Deuilles?</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Seyng thei are ſpirites without
<pb facs="tcp:19834:44"/>
bodies, thei ca<g ref="char:cmbAbbrStroke">̄</g> neither be blacke nor white,
for thei can receiue no colour, ſithe that co<g ref="char:EOLhyphen"/>lours
haue no place, but in viſible and cor<g ref="char:EOLhyphen"/>porall
thinges. But I ſpeake this, becauſe
Painters commonly paint Deuils black,
and wee imagine them ſo to bee, whiche is
not wholie without reaſon:<note place="margin">The Prince of darkneſſe his liuerie.</note> For, ſeyng the
Deuill is Prince of darkeneſſe, the colour
is verie meete for his liuerie, becauſe it re<g ref="char:EOLhyphen"/>preſenteth
darkeneſſe muche better, then
any other, as whiteneſſe beſt repreſenteth
light: for whiche cauſe co<g ref="char:cmbAbbrStroke">̄</g>trariwiſe, Pain<g ref="char:EOLhyphen"/>ters
commonly make Angelles white and
ſhinyng: And when thei haue appeared to
men in likeneſſe of menne, thei haue often
tymes appeared after that maner, as the
holie Scripture witneſſeth.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Seeyng the Deuill is a Prince,<note place="margin">Math. 28.</note>
yea,<note place="margin">Mark. 16.</note> the Prince of the worlde,<note place="margin">Luk. 24.</note> and is al<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>o
called the Prince of darkeneſſe,<note place="margin">Ihon. 20.</note> it is good
reaſon that he ſhould haue a liuerie,<note place="margin">Actes. 1. 10.</note> as o<g ref="char:EOLhyphen"/>other
Princes and lordes haue,<note place="margin">Ihon. 12. 15.</note> and that it
ſhould be blacke.<note place="margin">2. Cor. 3.</note> And ſo ſeyng thou diddſt
call theſe blacke Deuilles,<note place="margin">Luke. 22.</note> that we talked
of,<note place="margin">Ephe. 2.</note> thou makeſt me imagine that thou thin<g ref="char:EOLhyphen"/>keſt,
that there are alſo white deuils: or els
thou needeſt not to haue vſed that title, as
a diſtinction of blacke Deuils from other.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:45"/>
                     <speaker>Ierom.</speaker>
                     <p>As wee maie rightly call thoſe
blacke deuills, whiche openly ſhewe them
ſelues to be Deuills, ſo likewiſe maie we
call thoſe white deuills, whiche tra<g ref="char:cmbAbbrStroke">̄</g>ſfigure
themſelues into Angelles of Light.<note place="margin">White Deuils</note> For,
although thei bee Deuilles in deede,<note place="margin">2. Cor. 11.</note> ne<g ref="char:EOLhyphen"/>uertheleſſe,
thei diſguiſe themſelues ſo,
that thei are taken for Angelles of Light,
though thei be Angelles of darkeneſſe.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I thinke thoſe white Deuils, are
more daungerous then the blacke, for that
thei are more ſubtle and traiterous then y<hi rend="sup">e</hi>
other, and are no leſſe cruell and furious.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>There is no difference, but that
theſe white Deuils, can better couer their
crueltie and rage for a tyme, but in thende
thei are rewarded like hypocrites, euen as
thei are deuilliſhe hypocrites, their cloked
hipocriſie, crueltie, and furie, muſt be diſco<g ref="char:EOLhyphen"/>uered.
And therfore it co<g ref="char:cmbAbbrStroke">̄</g>meth to paſſe ma<g ref="char:EOLhyphen"/>ny
times, that theſe kind of deuils become
more fell and murtherous, then any other.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Seyng we haue ſpoken of blacke
Deuilles,<note place="margin">Auncient blacke Diuels and white Deuilles.</note> I would wee ſpeake a little of
white Deuils, that we might learne their
nature, and beware of them.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>As thou haſte had examples of
blacke Deuills, in all the auncient tyran<g ref="char:EOLhyphen"/>tes,
<pb facs="tcp:19834:45"/>
whiche heretofore haue perſecuted the
churche, whereby thou maieſt knowe their
nature, thou haſt likewiſe many examples
of white Deuils, in all y<hi rend="sup">e</hi> auncient Hereti<g ref="char:EOLhyphen"/>kes,
and in all the Hypocrites, and houſe<g ref="char:EOLhyphen"/>holde
enemies of the churche: whiche hath
euer doen more harme, then all the open e<g ref="char:EOLhyphen"/>nemies
that euer the Churche had, how
cruell ſo euer thei were.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Now that we are deliuered from
theſe auncient white Deuilles, I would
wee ſhould now talke of theſe of our tyme,
whiche touche vs nerer.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>I think <hi>Theophraſt</hi> wilbe ready
whe<g ref="char:cmbAbbrStroke">̄</g> thou wilt, to ſatiſfie thine expectatio<g ref="char:cmbAbbrStroke">̄</g>.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>And I will alſo be ready to heare
when it pleaſeth hym.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Then we ſhall al quickly agree.
But before we ende this talke, I wil ſhew
you one auncient exa<g ref="char:cmbAbbrStroke">̄</g>ple of a Deuill,<note place="margin">A Deuil both white and blacke.</note> that
was bothe blacke and white, who hath ma<g ref="char:EOLhyphen"/>ny
fellowes in theſe daies.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>What Deuill is that?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>It is <hi>Iulian</hi> the <hi>Apostata.</hi> Whe<g ref="char:cmbAbbrStroke">̄</g>
this <hi>Iulian</hi> became Emperour, and had re<g ref="char:EOLhyphen"/>nounced
the Chriſtian Religion, which he
before profeſſed, he went about with all his
might, wholy to aboliſhe it, and to eſtabliſh
<pb facs="tcp:19834:46"/>
that Heathen religio<g ref="char:cmbAbbrStroke">̄</g>, whiche he followed.
And becauſe he knewe by experience, that
the tyrantes before hym, profited nothyng
with their perſecutions againſt the Chri<g ref="char:EOLhyphen"/>ſtians,
but rather increaſed that Religion,
whiche thei ſought to aboliſhe, then dimi<g ref="char:EOLhyphen"/>niſhed
it, he tooke a contrary waie to them
muche more da<g ref="char:cmbAbbrStroke">̄</g>gerous then theirs. Wher<g ref="char:EOLhyphen"/>in
we maie rightly ſaie, that the blacke de<g ref="char:EOLhyphen"/>uils
of his predeceſſors tyrantes,<note place="margin">Iulians deuill conuerted into a white deuill.</note> co<g ref="char:cmbAbbrStroke">̄</g>uerted
themſelues into a white deuill, in the per<g ref="char:EOLhyphen"/>ſone
of this <hi>Apostata,</hi> for he went not a<g ref="char:EOLhyphen"/>bout
to purſue the chriſtians, &amp; with cruell
perſecution, torment and death, to make
them renounce their faithe, and to embrace
his <hi>Paganiſme,</hi> but rather to win them by
flattery, worldly honour, riches, giftes and
preſentes. And therefore at the firſt, he en<g ref="char:EOLhyphen"/>treated
them very courteouſly,<note place="margin">Tripart. hiſt. lib. 6.</note> and com<g ref="char:EOLhyphen"/>mau<g ref="char:cmbAbbrStroke">̄</g>ded
that none ſhould torment or trou<g ref="char:EOLhyphen"/>ble
th<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>m, or conſtraine them to doe Sacri<g ref="char:EOLhyphen"/>fice
to their Gods, but ſuffer them quietly
to liue with their owne Religion.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>That was a wonderfull ſubtiltie
for,<note place="margin">Alluringes of Iulian to de<g ref="char:EOLhyphen"/>ceiue Chri<g ref="char:EOLhyphen"/>ſtians.</note> many maie ſoner be ouercome by ſuche
meanes, then by perſecution and torment.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thou maieſt be ſure that he wan
many by that practiſe. For the ambicious,
<pb facs="tcp:19834:46"/>
glorious, and couetous, whiche deſired ho<g ref="char:EOLhyphen"/>nours,
riches, and offices in the court, and
to be heaued vp into high dignitie, ſought
to pleaſe hym, perceiuyng that thei were
moſt made of that moſt fauoured his reli<g ref="char:EOLhyphen"/>gion,
and were fartheſt from the Chriſtian
religion, whiche this <hi>Apostata</hi> hated to
the death. But notwithſtandyng all theſe
practiſes, he could not winne ſo many by
this meanes as he deſired: for, by reaſon
that there were many Chriſtian Empe<g ref="char:EOLhyphen"/>rours
before hym, ſince <hi>Constantine</hi> the
greate, the nomber of the Chriſtians was
greatly encreaſed, in ſo muche that <hi>Iulians</hi>
Courte was full, and the greateſt parte of
his officers &amp; ſeruantes were Chriſtians.
For this cauſe he vſed a more ſubtill craft
and dangerous ſleight,<note place="margin">Chriſtians in Iulians Court</note> to deceiue the moſt
vertuous, &amp; thoſe which moſt feared God,
and his religion. For he knewe that good
life and holie conuerſation would muche
moue the people. And becauſe y<hi rend="sup">•</hi> Paſtors,
and Miniſters of the Chriſtians, were the<g ref="char:cmbAbbrStroke">̄</g>
of very vpright life and holie conuerſatio<g ref="char:cmbAbbrStroke">̄</g>,
and that by their example thei ſtirred and
drewe men to their religion, and to fellow
their doctrine, and alſo confirmed thoſe
more which had already receiued their re<g ref="char:EOLhyphen"/>ligion,
<pb facs="tcp:19834:47"/>
he went about to reforme the ſtate
and liues of the Prieſtes and religious me<g ref="char:cmbAbbrStroke">̄</g>
of the Paynims,<note place="margin">Another ſub<g ref="char:EOLhyphen"/>tilty of Iulian to make men haue the bet<g ref="char:EOLhyphen"/>ter deuotion to the hea<g ref="char:EOLhyphen"/>then religion.</note> and their Gods &amp; Idols,
after the example of the Paſtors and Mi<g ref="char:EOLhyphen"/>niſters
of the Chriſtians. And this he did,
to the ende that the Chriſtians ſhould caſt
the Gentiles in teeth, with the wicked life
of their Prieſtes and Miniſters, neither
that the Ge<g ref="char:cmbAbbrStroke">̄</g>tiles being offended therwith,
ſhould be moued to forſake their heathniſh
religion, and become Chriſtians. For thei
that haue any ſparke of the feare of God,
yea the very ſuperſtitious and Idolaters,
miſlike their Paſtours and Miniſters of
what religion ſo euer thei be, whe<g ref="char:cmbAbbrStroke">̄</g> thei per<g ref="char:EOLhyphen"/>ceiue
their wicked and vicious life. For e<g ref="char:EOLhyphen"/>uen
the wicked them ſelues,<note place="margin">The offence of the euill life of Paſtors</note> looke for bet<g ref="char:EOLhyphen"/>ter
life then their own at their hands who<g ref="char:cmbAbbrStroke">̄</g>
thei eſteeme to bee their guides, &amp; to haue
adminiſtratio<g ref="char:cmbAbbrStroke">̄</g> of thinges which thei think
holie. And therefore thei require of ſuche
perſons a ſtraighter and vprighter life the<g ref="char:cmbAbbrStroke">̄</g>
their own or any other. For thei think thei
haue more libertie then thei that ought to
be the example &amp; rule of their life. Wher<g ref="char:EOLhyphen"/>fore,
thei can not ſuffer that to be in them,
which thei can well ſuffer in other that are
not of that calling, yea and in themſelues,
<pb facs="tcp:19834:47"/>
as wee ſee the Papiſtes at this daie. For,
not onely the moſt ſuperſticious &amp; demute
of them, but alſo the leaſt religious, the
greateſt mockers of all religion, the moſt
vicious and vnruly of all, are ſore offended
with their Prieſtes and Monkes, and crie
out againſt them, that thei leade an offen<g ref="char:EOLhyphen"/>ſiue
life, and a life that ſeemes not to bee
according to their profeſſion. And therfore
there are many of bothe ſortes, that care
neither for them, their calling, nor religio<g ref="char:cmbAbbrStroke">̄</g>.
But becauſe thei can not iudge of true re<g ref="char:EOLhyphen"/>ligion,<note place="margin">Hypocriſie in ſtead of holy life.</note>
vpright life, and good conuerſatio<g ref="char:cmbAbbrStroke">̄</g>,
accordyng to the rule of Gods worde, thei
are contented with the life of their Prieſts
and Monkes, ſo that there bee no notable
or apparant vice in them. It ſufficeth the<g ref="char:cmbAbbrStroke">̄</g>,
if thei haue onely an outward ſhewe of diſ<g ref="char:EOLhyphen"/>cretion
and holineſſe, which thei take prin<g ref="char:EOLhyphen"/>cipally
to conſiſt in ſuperſtition, hypocri<g ref="char:EOLhyphen"/>ſie,
ceremonies, counterfaiting, &amp; outward
works: and not in true Chriſtian vertues.
And therfore, whoſoeuer can beſt plaie the
ſuperſticious hypocrite, pleaſeth the<g ref="char:cmbAbbrStroke">̄</g> beſt,
and is beſt eſteemed amongeſt them. And
this knew <hi>Iulian</hi> the <hi>Apostata</hi> very well.<note place="margin">A reformatio<g ref="char:cmbAbbrStroke">̄</g> of Iulian in the heathens Prieſtes.</note>
Therefore, he commaunded the Prieſtes
religions and Miniſters of the heathens
<pb facs="tcp:19834:48"/>
God, to enforce themſelues at the leaſt to
counterfaite as nigh as thei could the life
and maners of the Paſtors and Miniſters
of the Chriſtians: and that thei ſhould vſe
themſelues ſo, that there might bee no ap<g ref="char:EOLhyphen"/>parant
or notable crime in them,<note place="margin">Tripart. hiſt. lib. 6. cap. 28.</note> whiche
might make the people miſlike the<g ref="char:cmbAbbrStroke">̄</g>, their
Miniſterie, or the Religion of the Gods
whiche thei ſerued. Wherefore, he forbadd
them to go to any common plaies, to Ta<g ref="char:EOLhyphen"/>uernes,
or to meddle with any filthie prac<g ref="char:EOLhyphen"/>tiſe,<note place="margin">Popiſh refor<g ref="char:EOLhyphen"/>mation.</note>
or any vnhoneſt arte not ſeemely for
their callyng. To be ſhorte, he made ſuche
a reformation amo<g ref="char:cmbAbbrStroke">̄</g>g theſe fellowes, as the
Pope and his make commonly among
them ſelues for their Prieſtes, Monkes,
and the reſt of their Clergie. For whe<g ref="char:cmbAbbrStroke">̄</g> thei
ſee that euery ma<g ref="char:cmbAbbrStroke">̄</g> crieth out at their pride,
pompe, brauerie, pleaſures, ditties, and at
their greate exceſſe in all thynges, at their
Epicurian life, giuen ouer to al filthineſſe
and enormitie more then any other, thei
make a ſhewe of reformation and creation
of ſuche vice and horrible ſin as raigneth
amongſt them, whiche thei can in no wiſe
excuſe: but in the meane while, thei neuer
come to the principall matter, but are con<g ref="char:EOLhyphen"/>tented
to dazell the eyes of the poore igno<g ref="char:EOLhyphen"/>rant
<pb facs="tcp:19834:48"/>
with a fained apparance of ſlight re<g ref="char:EOLhyphen"/>formation,
as in apparrell, in pompes, in
meates, &amp; exceſſiue braueneſſe, in haukes,
in horſes, in paſtimes, and in the obſerua<g ref="char:EOLhyphen"/>tion
of their Ceremonies, and ſuche like
thynges: and as for the moſte notable and
infamous vices whiche thei can not for<g ref="char:EOLhyphen"/>beare
nor correct, it ſufficeth for reforma<g ref="char:EOLhyphen"/>tion
thereof to woorke ſecretly, and not ſo
openly and commonly that all the worlde
perceiue it, and point at them, and that the
moſte vicious, vnruly, and moſte offenciue
them ſelues, be not offended with their of<g ref="char:EOLhyphen"/>fenſiue
life. In this meane while, there is
no talke at all of their falſe doctrine, nor of
the abuſe in their Religion, and in their
whole ſtate, but only in theſe things which
are ſo euide<g ref="char:cmbAbbrStroke">̄</g>t and intollerable, that there is
no man can beare with it, no man ſo blunt
or blinde, that can not perceiue it, and that
knoweth it not, and openly co<g ref="char:cmbAbbrStroke">̄</g>demneth it.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>The<g ref="char:cmbAbbrStroke">̄</g> all their reformatio<g ref="char:cmbAbbrStroke">̄</g> is none
other thing, but onely an hypocriſie, which
ſerueth the<g ref="char:cmbAbbrStroke">̄</g> for a cauſe, the better to couer
their filthineſſe before men, to th'ende that
their eſtate be not diſcried, nor deffamed.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>This reformation is of leſſe ap<g ref="char:EOLhyphen"/>pearaunce,
then the reformation of <hi>Iulian</hi>
                        <pb facs="tcp:19834:49"/>
the <hi>Apoſtata.</hi> For, he did not onely reforme
the prieſtes of his religion, as I haue ſaid,
but he did alſo ſhewe hymſelf to bee a very
good Emperor, liberall, and charitable to
y<hi rend="sup">e</hi> poore.<note place="margin">The Philoſo<g ref="char:EOLhyphen"/>phicall life of Iulian.</note> For, his life would ſhame a greate
many now adaies. I ſay not onely Empe<g ref="char:EOLhyphen"/>rors,
kinges, and Chriſten princes, Popes
Cardinalles and prelates of the Churche,
whiche are more worldly, then the world it
ſelf, but euen Monkes, Hermites, and the
moſte reformed, and the ſtraighteſt liuers
of the<g ref="char:cmbAbbrStroke">̄</g> all, though their appearance of holi<g ref="char:EOLhyphen"/>neſſe
be neuer ſo greate.<note place="margin">Tripart. hiſt. lib. 6.</note> For, firſte he was
very well learned in all humain learnyng
and very ſtudious, ſo that he was alwaies
at his booke, or otherwiſe occupied in ſome
verteous and honeſt exerciſe, at the leaſt in
outward ſhewe. And therfore he loued wiſe
menne,<note place="margin">Iulians court Tripart. hiſt. lib. 6.</note> but principally <hi>Philoſophers,</hi> with
who<g ref="char:cmbAbbrStroke">̄</g> his court was euer furniſhed. Since
<hi>Iulius Caeſars</hi> tyme, there was no emperor
but he, that could recite in the Senate or
cou<g ref="char:cmbAbbrStroke">̄</g>cell, the orations or declarations of his
owne makyng. As for his court, and y<hi rend="sup">e</hi> reſt
of his life, he liued more like a ſober and co<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLunhyphen"/>tinent
<hi>Philoſopher,</hi> then like an Emperor
or worldly prince: &amp; therefore he put awaie
his Cookes, vſyng ſuche ſober and ſimple
<pb facs="tcp:19834:49"/>
diet, that he needed the<g ref="char:cmbAbbrStroke">̄</g> not. Yea, he had no
Barber of his own, for he ſaid one Barber
could ſerue a great many men. To be ſhort
he liued a Mo<g ref="char:cmbAbbrStroke">̄</g>kiſh life.<note place="margin">The Monkiſh bringyng vp of Iulian.</note> For, he was taught
and brought vp in his youth with Monkes
who in thoſe daies, wer not ſo ſore degene<g ref="char:EOLhyphen"/>rated
fro<g ref="char:cmbAbbrStroke">̄</g> the maners of th'auncient Mon<g ref="char:EOLhyphen"/>kerie,
as thei are at this preſent: But their
life had greate appearaunce of holineſſe.
<hi>Iulian</hi> therfore, had a ſmatche of his youth<g ref="char:EOLhyphen"/>ly
inſtructio<g ref="char:cmbAbbrStroke">̄</g> and bringing vp, which ſerued
him the better to colour his Idolatrie. For
this deuill profited ſo wel in that Monkiſh
ſchole, that he had good ſkill in diſſe<g ref="char:cmbAbbrStroke">̄</g>bling.
To be ſhort,<note place="margin">The diſſimu<g ref="char:EOLhyphen"/>lation of Iu<g ref="char:EOLhyphen"/>lian.</note> he lead ſuche a life, as if there
were any at this daie: I will not ſpeake of
princes, but of prelates of y<hi rend="sup">e</hi> popiſh churche
(who ought to bee the light of other) that
ſhould liue ſuche a life, in ſuche co<g ref="char:cmbAbbrStroke">̄</g>uerſatio<g ref="char:cmbAbbrStroke">̄</g>
and ſuche knowledge, men would eſteeme
them for holy men, yea, thei would worſhip
the<g ref="char:cmbAbbrStroke">̄</g> as yong little gods. For, after his wife
died,<note place="margin">The conti<g ref="char:EOLhyphen"/>nence of Iu<g ref="char:EOLhyphen"/>lian.</note> he neuer maried again, but liued in co<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLunhyphen"/>tinence
all the reſte of his life, neither was
there at any tyme, any whoredo<g ref="char:cmbAbbrStroke">̄</g> perceiued
in hym. Furthermore, he had no ſeruau<g ref="char:cmbAbbrStroke">̄</g>tes
about him, to maintain pleaſure or paſtime
but onely to ſerue his neceſſitie. And as
<pb facs="tcp:19834:50"/>
touchyng his liberalitie &amp; charitie,<note place="margin">The founda<g ref="char:EOLhyphen"/>tion of Ho<g ref="char:EOLhyphen"/>ſpitalles by Iulian.</note> wherof
I ſpake before, he erected hoſpitalles, after
the thexample of the Chriſtians, aſwell for
waifaryng ſtraungers, as for thoſe of the
countries: and co<g ref="char:cmbAbbrStroke">̄</g>mau<g ref="char:cmbAbbrStroke">̄</g>ded ſuche to be erec<g ref="char:EOLhyphen"/>ted,
throughout all his cities. And gaue to
the<g ref="char:cmbAbbrStroke">̄</g> greate reuenues, bothe of corne, wine,
money, and all other thynges neceſſary for
the maintenau<g ref="char:cmbAbbrStroke">̄</g>ce of the charges therof: but
chiefly he gaue greate liuyng to the poore,
that kept the temple of the Gods. He com<g ref="char:EOLhyphen"/>maunded
alſo,<note place="margin">The charitie of the aun<g ref="char:EOLunhyphen"/>cient Chri<g ref="char:EOLhyphen"/>ſtians.</note> y<hi rend="sup">•</hi> the heathens ſhould make
collections for the relief of y<hi rend="sup">•</hi> poore, as chri<g ref="char:EOLhyphen"/>ſtians
did. For he ſaid, y<hi rend="sup">t</hi> it ſhould be great
ſhame for them, if thoſe wicked Galilea<g ref="char:cmbAbbrStroke">̄</g>s,
which fro<g ref="char:cmbAbbrStroke">̄</g> time to time had ſuffred ſo great
hinderance and loſſes, and ſo greate perſe<g ref="char:EOLhyphen"/>cution
for their religio<g ref="char:cmbAbbrStroke">̄</g>, ſhould be ſo liberal
&amp; charitable, that not onely thei ſhould ſu<g ref="char:EOLhyphen"/>ſtain
the poore, whiche were of their owne
religion, but alſo ſhould ſuccor &amp; help both
Iewes and Gentiles, whiche were their e<g ref="char:EOLhyphen"/>nemies,
and that he which had the Empire
of the whole worlde, and thei that followed
his religion, ſhould be more niggardes to<g ref="char:EOLhyphen"/>wardes
their owne, then the Galilea<g ref="char:cmbAbbrStroke">̄</g>s wer
to ſtrangers, yea, to their mortal enemies.
And therefore he thought it greate ſhame,
<pb facs="tcp:19834:50"/>
bothe for hym and his Religion (whiche he
would exalt aboue the chriſtian religio<g ref="char:cmbAbbrStroke">̄</g>) to
be ouereome in liberalitie and largeneſſe,
by the Chriſtians, who<g ref="char:cmbAbbrStroke">̄</g> he called Galilea<g ref="char:cmbAbbrStroke">̄</g>s
in deſpite and mockerie, (becauſe Chriſte
and his Apoſtles came out of the countrie
of Galile, whiche was the moſte deſpiſed
euen emongeſt the Iewes: as it appeareth
by diuers places of the Goſpell, and ſpeci<g ref="char:EOLhyphen"/>ally
by S. Ihon.) And therefore he named
Ieſus Chriſt with the ſame name, callyng
hym Galilean in deſpite and mockerie.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>For,<note place="margin">Ihon. 1. 7.</note> ought that I ca<g ref="char:cmbAbbrStroke">̄</g> perceiue, al
this liberalitie of <hi>Iulian,</hi>
                        <note place="margin">Chriſtians called Gali<g ref="char:EOLhyphen"/>leans.</note> y<hi rend="sup">t</hi> thou haſt talked
of, proceaded not of true liberalitie, nor
true charitie, that he gaue to the poore and
needy, but for enuie of the Chriſtians, and
ſpite that he had, that their charitie and li<g ref="char:EOLhyphen"/>beralitie,
did ſo muche honor their religio<g ref="char:cmbAbbrStroke">̄</g>,
drewe men to it, and diſhonor the <hi>Painims</hi>
religion. And therefore he would not, that
their religio<g ref="char:cmbAbbrStroke">̄</g> ſhould be leſſe honored in this
matter, then the Chriſtian religio<g ref="char:cmbAbbrStroke">̄</g>. And by
that I perceiue, that the chriſtians in thoſe
daies, had to doe with a ſubtle Deuill: who
could cunnyngly chaunge hymſelf from a
blacke Deuill into a white. But I would
wiſhe, if we can now haue Angels in ſtede
<pb facs="tcp:19834:51"/>
of deuills, that at leaſt we had many ſuche
deuills in that point, but principally emo<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>geſt
you that brag ſo muche of the reforma<g ref="char:EOLhyphen"/>tio<g ref="char:cmbAbbrStroke">̄</g>
of the Goſpel. For, ſeing y<hi rend="sup">t</hi> you hate the
Pope, &amp; prelates of the Churche, Prieſtes,
Monkes, and all the Religion whiche you
call Popiſhe, and that ye crie ſo muche a<g ref="char:EOLhyphen"/>gainſt
them: I would ye would (in ſpite of
the<g ref="char:cmbAbbrStroke">̄</g>,<note place="margin">The example of Iulian to the ſhame of Chriſtians.</note> and in ſhame of the<g ref="char:cmbAbbrStroke">̄</g>) become more libe<g ref="char:EOLhyphen"/>rall
and charitable then ye bee: and that ye
had more care for the poore that are emo<g ref="char:cmbAbbrStroke">̄</g>gſt
you, then ye haue: and y<hi rend="sup">t</hi> ye would ſo honor
your religion, that ye might keepe it from
blame, and that thoſe whiche you call Pa<g ref="char:EOLhyphen"/>piſtes,
ſhould not ſurmount you in libera<g ref="char:EOLhyphen"/>litie
and charitie, as <hi>Iulian</hi> did to honor his
religion, in deſpite of Chriſt, and the Chri<g ref="char:EOLhyphen"/>ſtian
religion. For, if liberalitie &amp; charitie
were as greate in theſe daies emong you,
as in old tyme it was emo<g ref="char:cmbAbbrStroke">̄</g>g auncient chri<g ref="char:EOLhyphen"/>ſtians:
ye ſhould haue as greate a vantage
ouer your enemies, as thoſe good Chriſti<g ref="char:EOLhyphen"/>ans
had ouer the Gentiles. But you care
not for any ſuche honour. How ſaieſt thou
<hi>Eustace,</hi> is not this true?</p>
                  </sp>
                  <sp>
                     <speaker>Eust.</speaker>
                     <p>Though thei brag neuer ſo muche
of their religion,<note place="margin">Charitie re<g ref="char:EOLhyphen"/>quired in thoſe that brag of the Goſpell.</note> and ſhewe the<g ref="char:cmbAbbrStroke">̄</g>ſelues very
well affected to it, and deſire greately the
<pb facs="tcp:19834:51"/>
aduauncyng and exaltyng thereof, and the
aboliſhyng of ours, neuertheleſſe, their de<g ref="char:EOLhyphen"/>uotio<g ref="char:cmbAbbrStroke">̄</g>
is not ſo great, that thei become one
penie y<hi rend="sup">e</hi> more liberall for it, neither is their
charitie ſo great, that thei forget any iotte
of their coueteouſneſſe, whiche is greater,
more gredy and inſaciably in them, then e<g ref="char:EOLhyphen"/>uer
it was, or is emong vs, whom thei call
Papiſtes, or emongeſt our Prieſtes, Mon<g ref="char:EOLhyphen"/>kes,
and Prelates, againſt whom thei crie
out, as though all charitie were quenched
in them, and that there were no coueteouſ<g ref="char:EOLhyphen"/>neſſe
in all the worlde, but theirs. For, ſo
far are theſe newe Chriſtians, fro<g ref="char:cmbAbbrStroke">̄</g> giuyng
any thing of theirs, to y<hi rend="sup">e</hi> relief of the poore,
that thei euen take awaie that, whiche o<g ref="char:EOLhyphen"/>thers
haue giuen the<g ref="char:cmbAbbrStroke">̄</g> heretofore. Yea, ſo far
are thei fro<g ref="char:cmbAbbrStroke">̄</g> erectyng, or giuyng any thyng
to Hoſpitalls, that thei will not maintaine
thoſe, whiche were founded by their prede<g ref="char:EOLhyphen"/>ceſſors
to their ha<g ref="char:cmbAbbrStroke">̄</g>des. There are many ho<g ref="char:EOLhyphen"/>ſpitals,
whiche heretofore haue bin gouer<g ref="char:EOLhyphen"/>ned
by prieſtes, whiche were muche better
gouerned then, then thei bee now by theſe
newe Churche reformers. For maiſters of
Hoſpitals are many tymes made, as Bai<g ref="char:EOLhyphen"/>liffes,
and other officers bee made, not ſo
muche to miniſter Iuſtice, &amp; to execute the
<pb facs="tcp:19834:52"/>
office co<g ref="char:cmbAbbrStroke">̄</g>mitted to them, as to fill their pur<g ref="char:EOLhyphen"/>ſes,
and to make theim riche. Is not this a
godly reformation, to make maiſters of ho<g ref="char:EOLhyphen"/>ſpitalles,
not ſuche as are mete to gouerne
the goodes of y<hi rend="sup">e</hi> poore, but ſuche as ca<g ref="char:cmbAbbrStroke">̄</g> ſhift
for themſelues, and make the poore faſte.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>What anſwereſt y<hi rend="sup">u</hi> to that <hi>Theo<g ref="char:EOLhyphen"/>phast?</hi>
me thinkes <hi>Eustace</hi> ſpeaketh reaſo<g ref="char:cmbAbbrStroke">̄</g>.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>I would he had leſſe reaſon ſo to
ſaie, but yet he taketh euery thyng at the
worſt. For he loketh ſo muche at thoſe that
dooe not their duetie, that he forgetteth to
looke on thoſe that doe it. But put the caſe
that there wer greater diſorder in this mat<g ref="char:EOLunhyphen"/>ter
on our behalfe then there is. I would y<hi rend="sup">e</hi>
Papiſtes (whom <hi>Euſtace</hi> now defendeth)
would ſo enuie vs, that in ſpite of vs, thei
would become more charitable and honeſt
then either thei or we bee yet, and that thei
would ſurmounte vs in all vertues. But
though thei be holden for neuer ſo zealous
in their Religion, yet I feare not that thei
will ſo diſhonor vs, as I haue wiſhed.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I think that neither thei nor you
are ſo ſpitefully bent, to goe about to diſho<g ref="char:EOLhyphen"/>nor
one an other after this ſort, how ſpitful
ſo euer ye be one againſt an ot<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>er in other
thinges. But we will leaue ſuche occaſio<g ref="char:cmbAbbrStroke">̄</g>s
<pb facs="tcp:19834:52"/>
in whiche ſome will whiten themſelues in
blackyng other, and talke we again of <hi>Iu<g ref="char:EOLhyphen"/>lian</hi>
the <hi>Apostata,</hi> whoſe ſtorie thou haſte
not yet ended. Thou haſt already told, how
he tranſfigured hymſelf into a white deuil
diuers waies, but thou haſte not yet decla<g ref="char:EOLhyphen"/>red,
how the white Deuill become blacke.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Whe<g ref="char:cmbAbbrStroke">̄</g> he ſaw, that by all the mea<g ref="char:EOLhyphen"/>nes
that he could deuiſe, he could not abo<g ref="char:EOLhyphen"/>liſhe
the Chriſtian Religion, and eſtabliſh
and augument the Heathen Religion, but
that contrariwiſe it increaſed more and
more, he was merueilous angrie, and in
ſuche rage, as he could not forbeare, but in
the ende manifeſtly to open it. And here
vpon he forbad the Chriſtians, the reading
of the Heathen Poetes, Orators, and Phi<g ref="char:EOLhyphen"/>loſophers:
to the ende that thei might not
alledge thelm for aucthoritie againſte the
Heathens. For, he vſed to ſaie: the Chriſti<g ref="char:EOLhyphen"/>ans
dooe pricke vs and thruſte vs through,
with our owne Fathers, becauſe thei did
confounde the Heathens with their owne
bookes: And whipped the<g ref="char:cmbAbbrStroke">̄</g> with their owne
Roddes, as the faithfull at this daie dooe
whipp the Papiſtes. For, if we had none o<g ref="char:EOLhyphen"/>ther
bookes but their own, we ſhould haue
ſufficient to condemne them all of falſe re<g ref="char:EOLhyphen"/>ligion
<pb facs="tcp:19834:53"/>
and abuſe. Wherefore if thei would
doe well, thei ſhould rather forbid the faith<g ref="char:EOLunhyphen"/>ful
to read their bookes, then the holy ſcri<g ref="char:EOLhyphen"/>pture.
For, the diſhonor is the greater vnto
them, if thei bee condemned by their owne
writinges, &amp; by ſuche bookes as thei make
of greater aucthoritie, then the ſcripture it
ſelf, for that thei will rule y<hi rend="sup">•</hi> doctrine therof
according to y<hi rend="sup">e</hi> conte<g ref="char:cmbAbbrStroke">̄</g>tes of theſame bokes.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>But did not <hi>Iulian</hi> the <hi>Apostata</hi>
otherwiſe perſecute the chriſtians, then to
forbid them the readyng of theſe bookes.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>He could not wholy forbeare per<g ref="char:EOLhyphen"/>ſecutyng
of the<g ref="char:cmbAbbrStroke">̄</g>, and would haue vſed more
crueltie, if he had durſt. But his deuil was
ſore troubled in this. For, when he would
haue plaied the black deuill, and haue ſpe<g ref="char:EOLhyphen"/>wed
out his ſwellyng venim, two thinges
hindered hym: The one was that, whereof
I ſpake before, that is, that he ſawe that it
profited little or nothyng to retourne to
that firſt furie, wherewith he vſed of olde
tyme to ſtirre and enflame auncient Ty<g ref="char:EOLhyphen"/>rauntes,
to ſuche cruell perſecutio<g ref="char:cmbAbbrStroke">̄</g> againſt
the Chriſtians. For, he had often prooued
full ſore againſt his will. O how the fleſhe
and conſtancie of Chriſtians had repulſed
the ſharpe pointes of the cuttyng ſwordes
<pb facs="tcp:19834:53"/>
of tyrauntes, quenched their furies, &amp; van<g ref="char:EOLhyphen"/>quiſhed
all their rage and furie. On the o<g ref="char:EOLhyphen"/>ther
ſide, this Deuill ſawe, that in <hi>Iulians</hi>
tyme the nomber of the Chriſtians was ſo
greate, that <hi>Iulian</hi> could not vſe greeuous
and cruel perſecution amongſt them, with<g ref="char:EOLunhyphen"/>out
his hinderaunce, and great daunger of
his perſon and Empire. For, his court, yea
and his campe were full of them. Yea how
many Lordes, Captaines, and Officers
had he in his Court that were Chriſtians?
amo<g ref="char:cmbAbbrStroke">̄</g>gſt whom <hi>Valentinian</hi> that was Em<g ref="char:EOLhyphen"/>perour
after him, was in great authoritie.
Who ſo little feared in <hi>Iulians</hi> time to de<g ref="char:EOLhyphen"/>clare
the honor &amp; reuerence that he beare
to the Chriſtian religio<g ref="char:cmbAbbrStroke">̄</g>, and how he hated
<hi>Iulians</hi> Paganiſme, and that entring on a
daie in <hi>Iulians</hi> company into the Temple
of <hi>Fortune,</hi> (whom the Panims helde for a
Goddeſſe) he ſtrooke a Prieſt on the eare
which ſprinckled Holy water at the entrie
of the te<g ref="char:cmbAbbrStroke">̄</g>ple, becauſe he threw a fewe drops
on his Cloake: and tolde hym that he had
ſpoyld hym, and not purged hym. For the
Panims beleeued as our Papiſtes now a
daies doe, that ſinnes were purged awaie
by Holy water. Seing then y<hi rend="sup">t</hi> 
                        <hi>Valentinian</hi>
durſt bee ſo hardy in the preſence of <hi>Iulian</hi>
                        <pb facs="tcp:19834:54"/>
hymſelf his Emperor &amp; Prince, <hi>Iulian</hi> had
not ſo little vnderſtandyng but he did wel
foreſee and co<g ref="char:cmbAbbrStroke">̄</g>ſider, what trouble he ſhould
bryng not onely his Court in, but alſo his
Empire, if his deuil ſhould become a black
deuill and tirannous perſecutor. Where<g ref="char:EOLhyphen"/>fore,
he was conſtrained to countefaite the
white Deuil, &amp; diſſemblingly to let many
matters ſlippe, whiche neuertheleſſe were
greate greefe and harte breakyng to hym:
But he was fame to bee patient perforce.
And when he ſawe that the Chriſtian reli<g ref="char:EOLhyphen"/>gion
proſpered more and more, when thei
had any releaſe without perſecution, this
white Deuill forgetting the maſke wher<g ref="char:EOLhyphen"/>with
he was diſguiſed, falling into a great
rage, came to his natural and firſt occupa<g ref="char:EOLhyphen"/>tion,
and became a black Deuill as before.
And then knowyng not at whiche ende to
begin, but perceiuyng all thynges went
from euill to worſe, beeyng at his wittes
ende, he knewe not what part to plaie.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Verely hee had a troubleſome
parte to plaie, and not without cauſe, for he
had to doe with a very ſtrong aduerſarie,
when he had to do with God. For were he
white Deuill, black Deuill, or tra<g ref="char:cmbAbbrStroke">̄</g>ſformed
into what Deuill he would, God knewe
<pb facs="tcp:19834:54"/>
hym well enough what maſke ſo euer he
tooke on, and knew the waie how to ouer<g ref="char:EOLhyphen"/>throwe
all his enterprizes and practizes,
and to confounde and ouercome hym.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>There are many now adaies in
the world that plaie the ſame parte, and a<g ref="char:EOLhyphen"/>mongſt
them many that are, <hi>Apostates</hi> as
<hi>Iulian</hi> was: for thei haue had ſufficient
knowledge of the Goſpell, to be conde<g ref="char:cmbAbbrStroke">̄</g>ned
with him: But theſe fellowes are as much
troubled to play thoſe parts that thei play
as <hi>Iulian</hi> and his Deuill was. For thei ſee
y<hi rend="sup">t</hi> it is impoſſible to finde water inough to
que<g ref="char:cmbAbbrStroke">̄</g>ch the fire of the Goſpel which is kind<g ref="char:EOLhyphen"/>led
round about them on euery ſide. Thei
ſee there is no hope to quenche it by their
fires, as heretofore thei haue thought. For
experience hath taught them, that one fire
quencheth not an other, but rather enfla<g ref="char:EOLhyphen"/>meth
it the more. Thei ſee alſo into what
daunger thei are like to bring themſelues,
if thei continue ſuche Tarmagantes and
plaie the blacke Deuils as thei haue doen
heretofore. And therefore now thei beg in
to plaie the white Deuils, more then thei
haue doen, &amp; are contented to confeſſe that
their cruell and rigorous maner was not
the beſt nor ſureſt waie for them. For this
<pb facs="tcp:19834:55"/>
cauſe thei are contented to goe more gent<g ref="char:EOLhyphen"/>ly
to work, and to hide their black Deuils
hornes more then thei had wont, til thei ſee
occaſion to ſhew them againe, more ſafely,
&amp; accordyng as their ſhal ſee their ſtrength
encreaſe or deminiſhe, and as their deſired
meanes ſhall be graunted or debarred the<g ref="char:cmbAbbrStroke">̄</g>.
For looke thei neuer ſo ſmoothe, it is eaſie
to be iudged what thei pretende, and that
thei counterfaite the white Deuilles, but
onely becauſe thei ca<g ref="char:cmbAbbrStroke">̄</g>not be black Deuils,
or ſuche as maie beare the whole ſwaie.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I vnderſtande now what thou
meaneſt, let them play their partes as thei
can, ſeyng thei can not as thei would: and
in y<hi rend="sup">e</hi> meane while make thou ready to ſhew
vs farther of white Deuilles, as thou pro<g ref="char:EOLhyphen"/>miſeſt,
before thou toldeſt vs of <hi>Iulian</hi>
the <hi>Apostata,</hi> and of thoſe De<g ref="char:EOLhyphen"/>uils
parts that he plaied.</p>
                  </sp>
               </div>
               <div type="dialogue_introduction">
                  <pb facs="tcp:19834:55"/>
                  <head>¶The third Dialogue called
White Deuilles.</head>
                  <p>THE third Dialogue is called White
Deuilles, for the reaſons mentioned
before in the ſecond Dialogue.</p>
                  <p>Firſt, there is talke of the confeſſion that
the Deuilles made of Ieſus Chriſt, likewiſe
of their worſhippyng of hym, and of the co<g ref="char:cmbAbbrStroke">̄</g>
                     <g ref="char:EOLhyphen"/>plaintes
that tbei made of hym, and the a<g ref="char:EOLhyphen"/>greeme<g ref="char:cmbAbbrStroke">̄</g>t
that thei deſired to haue with him.</p>
                  <p>Of good Deuilles, and the manifestyng
of the poſſeſſed by meanes of the Gospell, of
their accuſing and complainyng of him, and
of the faire ſhewes that thei haue.</p>
                  <p>Of ſuche as make the Gospell ſerue for
their gaine, and can not beare the yoke of
Ieſus Chriſt.</p>
                  <p>Of good Sheepeheardes and hirelinges,
and how either of them diſchargeth their
callyng, and of their estimation amongeſt
men.</p>
                  <p>Of the administratio<g ref="char:cmbAbbrStroke">̄</g> of Church goods,
and the abuſe thereof, and of the fault, that
the wi<gap reason="illegible" resp="#TECH" extent="1 letter">
                        <desc>•</desc>
                     </gap>ked burthen the true ministers of
God withall, by meanes thereof.</p>
                  <p>Of the enemies, of the diſcipline of the
Churche.</p>
                  <p>Of the want that we haue of good Mi<g ref="char:EOLhyphen"/>nisters,
<pb facs="tcp:19834:56"/>
and the contempt that wee haue
them in.</p>
                  <p>Of the tyrannie vſed to the Churche,
and of our chaungyng of olde Poperie into
newe.</p>
                  <p>Of Clarcke Popes, and Laie Popes.</p>
                  <p>Of the diſcorde and deuiſion that is a<g ref="char:EOLhyphen"/>mong
thoſe that bragge <gap reason="illegible" resp="#TECH" extent="1 letter">
                        <desc>•</desc>
                     </gap>f the reformation
of the Goſpell.</p>
                  <p>Of the chaungyng of mens traditions,
into like or worſe.</p>
                  <p>Of the continuall diſcord betweene God
and the Deuill, and betwene their children
and ſeruauntes.</p>
                  <p>Of the Churche mingled with good and
euill.</p>
                  <p>Of the perſecutio<g ref="char:cmbAbbrStroke">̄</g> and rebellion of thoſe
whiche ſaie thei be of the Churche, againſt
the true ministers of the ſame.</p>
                  <p>Of the foundation as well of the Pope<g ref="char:EOLhyphen"/>dome
of long gownes, as of ſhort gownes.</p>
                  <p>Of the euill reformation of the Church.</p>
                  <p>Of Magistrates abuſing their Offices.</p>
                  <p>Of Priestes and Monkes transformed.</p>
                  <p>Of the true reformation of the Church.</p>
                  <p>Of the great euill that proceedeth of the
ignoraunce of many, and of the diuerſitie
thereof.</p>
                  <p>
                     <pb facs="tcp:19834:56"/>
Of falſe reporters and tale tellers, that
hinder the true diſcip<gap reason="illegible" resp="#TECH" extent="1 letter">
                        <desc>•</desc>
                     </gap>ine of the Church.</p>
                  <p>Of the e<gap reason="illegible" resp="#TECH" extent="1 letter">
                        <desc>•</desc>
                     </gap>ill iudgement of the wicked a<g ref="char:EOLhyphen"/>gainſt
the true Ministers of the Lorde.</p>
                  <p>Of thoſe that alwaies deſire respite to
come to talke, and of the fault in too long
bearyng with the diſorders in the Churche.</p>
                  <p>Of the hypocriſie of thoſe that ſeeke ex<g ref="char:EOLhyphen"/>cuſes
to hinder the diſcipline of the Church</p>
                  <p>Of the obedience that al me<g ref="char:cmbAbbrStroke">̄</g> owe to God.</p>
                  <p>Of the o<gap reason="illegible" resp="#TECH" extent="1 letter">
                        <desc>•</desc>
                     </gap>de and newe Gadarens, and of
the Hogges of eche of them.</p>
                  <p>Of the true meane to keepe or driue a<g ref="char:EOLhyphen"/>waie
Ieſus Chriſt.</p>
                  <p>Of the diuers feare of God, and the di<g ref="char:EOLhyphen"/>uers
knowledge of the Goſpell.</p>
                  <p>Of the cauſes that hinder many, from
followyng of the Goſpell.</p>
                  <p>Of thoſe that are afraied of Christes
commyng, and of the vaine feare that ty<g ref="char:EOLhyphen"/>rauntes
haue, leaſt the Goſpell ſhould make
them looſe their Kingdomes and Lordſhips.</p>
               </div>
               <div n="3" type="dialogue">
                  <pb facs="tcp:19834:57"/>
                  <head>¶The third Dialogue
called white Deuilles.</head>
                  <stage>Tobie, Ierome, Theophrast,
Euſtace.</stage>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>
                        <seg rend="decorInit">S</seg>Eyng we are all agreed to
talke of white Deuils, now
y<hi rend="sup">t</hi> wee haue talked of blacke
Deuilles.</p>
                  </sp>
                  <sp>
                     <speaker>Eust.</speaker>
                     <p>And I am ready to
heare what thou wilt ſaie, touching them.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Before <hi>Theophrastus</hi> enter into
this matter, I thinke good to remember
one poinct, whiche I forgate, when I tal<g ref="char:EOLhyphen"/>ked
of the difference, whiche wee ought to
make, betwene blacke and white Deuils.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>What is that?</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>It is, that as there is difference,
betwene blacke &amp; white Deuils, there are
alſo diuers kindes of white deuils. For as
ſome deuils are blacker one the<g ref="char:cmbAbbrStroke">̄</g> another, ſo
ſome are likewiſe whiter one the<g ref="char:cmbAbbrStroke">̄</g> another.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I thinke thou meaneſt thereby,
that ſome of the<g ref="char:cmbAbbrStroke">̄</g> haue fairer ſhewe of good<g ref="char:EOLhyphen"/>neſſe
then other ſome haue, and can better
counterfect the Angelles.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:57"/>
                     <speaker>Ierom.</speaker>
                     <p>That is without doubt, and ther<g ref="char:EOLunhyphen"/>fore
in comparyng ſome with other ſome,
thei maie ſeme to be blacke Deuils, which
otherwiſe ſeme to be white.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I doe not well vnderſtand, what
thou meaneſt.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>I will make thee vnderſtande it
by example. Seyng the Papiſtes, whiche
reſiſt the Goſpell, be named Chriſtians as
well as other, thei maie bee counted white
Deuils, in compariſon of Iewes, Turkes
and Painims, whiche declare the<g ref="char:cmbAbbrStroke">̄</g>ſelues to
be open enemies, bothe of Chriſt &amp; his Go<g ref="char:EOLhyphen"/>ſpell:
but if thou compare them with thoſe,
that bragge of the title and reformation of
the Goſpell, the perſecuting Papiſtes wil
ſeme blacke deuils, when other ſhall ſeme
white. For, thei be bothe falſe Chriſtians,
but th'one hath a fairer ſhew then th'other,
for he couereth hymſelf with the cloake of
the Goſpell, &amp; the reformation of theſame.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I vnderſtand thee very well, but
let vs now heare what <hi>Theophrastus</hi> hath
to ſaie.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>The Eua<g ref="char:cmbAbbrStroke">̄</g>geliſtes ſaie not onely,<note place="margin">Marke. 5.</note>
that thoſe poſſeſſed wherof we ſpake before
came &amp; preſented the<g ref="char:cmbAbbrStroke">̄</g> ſelues before Chriſt,<note place="margin">Luke. 8.</note>
but S. Marke and S. Luke ſaie farther,<note place="margin">Matth. 8.</note>
                        <pb facs="tcp:19834:58"/>
that he of who<g ref="char:cmbAbbrStroke">̄</g> thei write, fell on his knees
before Chriſt,<note place="margin">The Deuilles worſhippyng and co<g ref="char:cmbAbbrStroke">̄</g>feſſing Ieſus Chriſt.</note> &amp; worſhipped hym. And fur<g ref="char:EOLhyphen"/>thermore,
all the thre Eua<g ref="char:cmbAbbrStroke">̄</g>geliſtes whiche
haue written this ſtorie, witneſſe, that both
theſe poſſeſſed co<g ref="char:cmbAbbrStroke">̄</g>feſſed openly, that Ieſus
Chriſt was the Sonne of God, yea, of the
higheſt God.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Thei made almoſte as good a co<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>feſſion
of Ieſus Chriſte,<note place="margin">Ihon. 6.</note> as ſainct Peter
and his fellowes did.<note place="margin">Matth. 8.</note>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>But thei did it not with ſuche a
hart, nor to ſuche an ende, for that thei wer
Deuilles, whiche ſpake it by the mouthes
of theſe poſſeſſed.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I thinke no leſſe. But what was
the cauſe thinkeſt thou, that thei did ſo? for
the Deuill hateth none ſo muche as Ieſus
Chriſte, and feareth nothyng more then
that Ieſus Chriſt ſhould bee eſteemed and
acknowledged emong menne, for the true
ſonne of God, as theſe Deuilles confeſſed.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>The Deuill honoured not Ieſus
Chriſte, onely by the mouthes of theſe poſ<g ref="char:EOLhyphen"/>ſeſſed,
but alſo by other, of whiche Sainct
Marke and Saincte Luke make expreſſe
mention.<note place="margin">Marke. 1.</note> Thei ſaie firſt,<note place="margin">Luke. 8.</note> that in the Sina<g ref="char:EOLhyphen"/>gogue
of <hi>Capernaum,</hi> there was a manne
whiche had an euill Spirite, that cried out
<pb facs="tcp:19834:58"/>
when he perceiued Ieſus Chriſt, and ſaied
emongeſt other thynges, I knowe that
thou art the holy one of God.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Wherefore did the Deuill call
Ieſus Chriſt, the holy one of God?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>It is as muche to ſaie, as that he
knewe Ieſus Chriſte, to be the holy one of
holy ones,<note place="margin">Ihon. 17.</note> that is to ſaie, the true ſonne of
God,<note place="margin">Actes. 16.</note> who<g ref="char:cmbAbbrStroke">̄</g> the Father hath ſent to ſanctifie
mankinde: we read alſo in the Actes of the
Apoſtles,<note place="margin">The Sooth<g ref="char:EOLhyphen"/>ſayer of Phi<g ref="char:EOLhyphen"/>lip.</note> that <hi>Macedonia</hi> in the toune of
<hi>Philippi,</hi> there was a maide that had a ſpi<g ref="char:EOLhyphen"/>rite
of ſothſaiyng, whiche gather maſtres
muche gain with ſothſaiyng, ſhe followed
Paule and his fellowes, and cried ſaiyng:
theſe men are the ſeruauntes of the moſte
high God, whiche ſhewe vnto vs the waie
of ſaluation, and this did ſhe many tymes.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>This Deuill whiche ſpake in
this ſothſaiyng maide, made no mention
of Ieſus Chriſte, in the wordes whiche he
vſed to Paule and his fellowes.</p>
                  </sp>
                  <sp>
                     <speaker>Theo</speaker>
                     <p>Though he named not Ieſus Chriſt
by name, yet he did hym the greateſt honor
that might bee. For, praiſyng the Apoſtles
and ſeruauntes of Ieſus Chriſt, as he prai<g ref="char:EOLhyphen"/>ſeth
them, he declareth their doctrine to be
of God, and to bryng true ſaluation vnto
<pb facs="tcp:19834:59"/>
ma<g ref="char:cmbAbbrStroke">̄</g>. Now, ſeyng the Apoſtles taught, that
this ſaluation was communicated to man,
by Ieſus Chriſt, and by none other: this e<g ref="char:EOLhyphen"/>uill
Spirite plainly confeſſed, that Ieſus
Chriſt was the ſauior of the world, the true
ſonne of God, and generally all y<hi rend="sup">e</hi> doctrine
contained in the Euangeliſtes, whiche he
approued, in the approuyng of the Mini<g ref="char:EOLhyphen"/>ſters
of theſame, becauſe thei preached it.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Thou haſte not yet tolde me,<note place="margin">The confeſſio<g ref="char:cmbAbbrStroke">̄</g> and conſtrai<g ref="char:EOLhyphen"/>ned praiers of Deuilles.</note> why
theſe euill ſpirites made ſuche confeſſion,
and why thei ſhewed this honour to Ieſus
Chriſt, whom the deuill goeth about with
might and maine, alwaies to diſhonour.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>There are many cauſes that mo<g ref="char:EOLhyphen"/>ued
them ſo to doe. Firſt, when the Deuill
muſt appere before God, he is like a tranſ<g ref="char:EOLhyphen"/>greſſor,
that co<g ref="char:cmbAbbrStroke">̄</g>meth before his Prince and
Iudge. Who, how wicked and rebellious
ſo euer he be, is co<g ref="char:cmbAbbrStroke">̄</g>ſtrained ſpite of his teeth
to acknowledge hym his Prince &amp; Iudge,
&amp; to confeſſe y<hi rend="sup">e</hi> truth vnto him of al his miſ<g ref="char:EOLhyphen"/>behauior.
For, if he will not confeſſe it wil<g ref="char:EOLhyphen"/>lingly,
the racke ſhall make him confeſſe it
whether he will or no. So theſe Deuilles
whiche were in theſe poſſeſſed, were in the
preſence of Chriſt, not onely as tranſgreſ<g ref="char:EOLhyphen"/>ſors,
whiche are brought before the Iudge,
<pb facs="tcp:19834:59"/>
to haue ſentence of condemnation, but as
tranſgreſſours, whiche the Iudge hymſelf
tooke with the dee<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>e doyng, and which are
preſently condemned, becauſe thei can not
deny the fault, that thei were take<g ref="char:cmbAbbrStroke">̄</g> withall.
For Ieſus Chriſt tooke theſe d<gap reason="illegible" resp="#TECH" extent="4 letters">
                           <desc>••••</desc>
                        </gap>s exer<g ref="char:EOLhyphen"/>ciſing
the greateſt crueltie that thei could,
on theſe perſones whom thei had poſſeſſed,
and ſeducyng the people as muche as was
poſſible. And becauſe thei are perpetuall e<g ref="char:EOLhyphen"/>nemies
of God, &amp; are taken with the deede
doing, and cannot reſiſt his power, thei are
conſtrained by force to honor hym, &amp; ſhewe
hym homage, and to acknowledge and co<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>feſſe
him to be ſuche as he is Thei do it like<g ref="char:EOLunhyphen"/>wiſe
to flatter him, becauſe thei knew well
inough that it bootes not to reſiſt hym by
ſtrength, for he is ſtronger then thei.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Me thinketh that theſe words a<g ref="char:EOLhyphen"/>agree
very well with y<hi rend="sup">e</hi> other words which
the Deuils vſed to Ieſus Chriſt<g ref="char:punc">▪</g> For, thei
cried?<note place="margin">The co<g ref="char:cmbAbbrStroke">̄</g>plaint of Deuilles.</note> What haſt thou to do with vs Ieſus
the Sonne of God?<note place="margin">Math. 8.</note> Art thou come hether<g ref="char:EOLhyphen"/>to
torment vs before the tyme?<note place="margin">Mark. 5.</note> Wee praie
thee and charge thee by God,<note place="margin">Luk. 8.</note> that thou tor<g ref="char:EOLhyphen"/>ment
vs not. It is alſo writte<g ref="char:cmbAbbrStroke">̄</g>, that thei be<g ref="char:EOLhyphen"/>ſought
Ieſus very inſtantly, that he would
not ſend the<g ref="char:cmbAbbrStroke">̄</g> out of the countrey, nor into y<hi rend="sup">e</hi>
                        <pb facs="tcp:19834:60"/>
bottomleſſe pitt, but if he would <gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>aſt them
out of the poſſeſſed, that he would giue the<g ref="char:cmbAbbrStroke">̄</g>
leaue to goe amongſt the heard of Swine
y<hi rend="sup">•</hi> fed therby, and to remaine amo<g ref="char:cmbAbbrStroke">̄</g>gſt them.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>The poſſeſſed of which S. Mark
and S. Luke make mention, whiche was
in y<hi rend="sup">•</hi> Sinagogue of Capernaum, cried al<g ref="char:EOLhyphen"/>ſo:
Oh what haſt thou to do with vs Ieſus
of Nazareth? Art thou come to deſtroy vs?</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>By theſe wordes wee maie eaſily
iudge,<note place="margin">Marke. 5.</note> that the worſhippyng confeſſio<g ref="char:cmbAbbrStroke">̄</g> and
praier that theſe Deuilles made,<note place="margin">Luke. 8.</note> was but
by conſtraint, and therefore proceeded not
of any good will either of the poſſeſſed, or
of the Deuilles that were in them, but by
the power of God, whiche enforced and co<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>ſtrained
them ſo to ſaie. Thei alſo did it, to
obtaine gentler intreating at Ieſus hand,
then thei deſerued.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>It wel appeareth, that thei know
Ieſus Chriſt, but thei will not obeie hym,
but reſiſt hym as muche as thei can. And
though thei bee not able to reſiſt hym,<note place="margin">The Deuilles deſire attone<g ref="char:EOLhyphen"/>ment.</note> yet
thei will, yet thei will fight againſt hym:
but perceiuyng that thei be too weake and
ouercome, thei giue hym faire words, thei
beſeeche hym as their maiſter. And here it
ſhould ſeeme that their furie and rage wer
<pb facs="tcp:19834:60"/>
ſubdued, but it is but in ſhew and by force.
Thei complaine of Ieſus Chriſte as if he
did them wrong, or that he vſed them more
vncurteouſly the<g ref="char:cmbAbbrStroke">̄</g> thei deſerued, and before
their tyme be come. To bee ſhort<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>, thei de<g ref="char:EOLhyphen"/>ſire
nothyng but peace and agreement.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>And notwithſtanding, ſeing that
the Deuill is authour of warre and ſtrife<g ref="char:punc">▪</g>
peace can not greatly pleaſe hym.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Alſo he deſireth not peace for that
it pleaſeth him, but only to eſcape y<hi rend="sup">•</hi> hands
of Ieſus Chriſt. For he is <gap reason="illegible" resp="#TECH" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap> th<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap> enemie
whiche being beaten &amp; ouercome, deſireth
to get out of his enemies handes that hath
ouercome him, y<hi rend="sup">t</hi> afterwarde he maie more
ſtrongly and cruelly warre againſt hym.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>It is no maruaile though the de<g ref="char:EOLhyphen"/>uill
vſe this ſubtiltie and diſſimulation: for
there are diuers men that <gap reason="illegible" resp="#TECH" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap> the ſame ma<g ref="char:EOLhyphen"/>ny
tymes, not onely towards m<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>n, but to<g ref="char:EOLhyphen"/>wards
GOD himſelf. Wherefore, in my
iudgement, we may wel compare them to
theſe poſſeſſed, &amp; make the<g ref="char:cmbAbbrStroke">̄</g> their fellowes.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Tel me thy mynd more plainely.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I haue knowen diuers, that in
tyme of health &amp; proſperitie, haue not one<g ref="char:EOLhyphen"/>ly
giuen them ſelues ouer to the greateſt
filthineſſe and miſcheef that is poſſible for
<pb facs="tcp:19834:61"/>
any man to committ, but alſo haue openly
withſtood God, as if thei would willingly
defi<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap> hym, and pluck him out of his celeſti<g ref="char:EOLhyphen"/>all
Throne. But afterwarde when God
hath laid his hand on them, either by gree<g ref="char:EOLhyphen"/>uous
and dangerous ſickneſſes, or by ſome
other miſery and miſhap, ſo, that the daun<g ref="char:EOLhyphen"/>ger
was extreame, thei then became good
Deuils,<note place="margin">Good Deuils when thei could do no more harme.</note> like to thoſe of whom wee talke.
Thou neuer ſaweſt more ge<g ref="char:cmbAbbrStroke">̄</g>tle, more trac<g ref="char:EOLhyphen"/>table,
nor more deuout people in outwarde
ſhew. Thei are the beſt Catholiques that
maie be found. Thei yeeld, thei promiſe to
become the honeſteſt me<g ref="char:cmbAbbrStroke">̄</g> in y<hi rend="sup">e</hi> world. They
will neuer doe more amiſſe, but will liue a
ſtraiter and holier life, the<g ref="char:cmbAbbrStroke">̄</g> holy Hermites
themſelues. But when it is once paſt, and
the dau<g ref="char:cmbAbbrStroke">̄</g>ger eſcaped, thei forget all that thei
haue promiſed, and like wilde beaſtes that
haue gotte their uerkes out of the coller,
thei retourne to their firſt nature, and be<g ref="char:EOLhyphen"/>come
worſe then euer thei were.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>There is nothyng that more ma<g ref="char:EOLhyphen"/>nifeſteth
thoſe ſortes of Deuiſſes and poſ<g ref="char:EOLhyphen"/>ſeſſed,<note place="margin">The Goſpell manifeſteth Deuilles.</note>
then the pure preaching of the word
of God: it is then principally, that thei vſe
thoſe wordes that the Deuils vſed whiche
Ieſus Chriſt caſt out, whereof wee talked
<pb facs="tcp:19834:61"/>
euen now. For there are many (but chiefly)
Prieſts, Monkes, and other principall vp<g ref="char:EOLhyphen"/>holders
of Antichriſt, &amp; of his ſinagouge,
which is the Romiſh Court and Church,)
whiche many tymes plaie the prankes of
this Deuill. For thei reſiſt the Goſpell of
Ieſus Chriſt, and thoſe that maintain and
followe the ſame with might and maine,
with fire and ſworde, and by al other mea<g ref="char:EOLhyphen"/>nes
that thei can imagine and inuent. It
is them that crie out againſt Ieſus Chriſt,
and ſaye: What haſte thou to doe with vs:
why art thou come to torme<g ref="char:cmbAbbrStroke">̄</g>t vs before our
tyme? Suffer vs in peace and quietneſſe,
wee haue nothyng to ſaie to thee. I thinke
<hi>Ierome,</hi> that thou haſt often heard, the ene<g ref="char:EOLhyphen"/>mies
and perſecutours of the Goſpell, vſe
ſuche like wordes.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>It is ordinarie with the wicked
enemies of God,<note place="margin">The wicked accuſing of the Goſpell.</note> to laie all the fault on the
Goſpell, and on thoſe that faithfully fauor
and followe the fame, accordyng to their
duetie, as if thei wer rebelles, fraimakers,
ſedicious, and troublers of common peace
and quietneſſe.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Wee haue manifeſt examples of
this that thou ſpeakeſt,<note place="margin">Luke. 23.</note> as well in the Pro<g ref="char:EOLhyphen"/>phetes
and Apoſtles,<note place="margin">Actes. 27.</note> as in Chriſt hymſelf,
<pb facs="tcp:19834:62"/>
for theſe haue all been burthened, with the
ſelf ſame accuſation.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>The like maie be ſaied of all the
Martyres, and other faithfull Chriſtians,
whiche haue liued at all tymes in y<hi rend="sup">•</hi> world.
But to retourne to our talke, of thoſe De<g ref="char:EOLhyphen"/>uilles
and poſſeſſed, I my ſelf haue heard
ſome ere now, that haue fa<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>ed to the true
Miniſters of the Goſpell, whom God had
ſent to declare his truthe: who the Deuill
ſent ye hether:<note place="margin">The co<g ref="char:cmbAbbrStroke">̄</g>plaint of the newe poſſeſſed.</note> What haue ye to doe here?
Why <gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>ary ye not in your owne countrey,
ye runnagates: what haue you to doe with
vs? We haue nothyng to doe with you, we
care not for you. Why ſuffer you vs not in
quietneſſe and peace? But I remember a
pretie ſaiyng of a Curate once, to a Prea<g ref="char:EOLhyphen"/>cher
that beganne firſte to preache the Go<g ref="char:EOLhyphen"/>ſpell
in that countrey.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Why, what ſaied he?</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Why came ye ſo ſoone,<note place="margin">The maner of gettyng of goodes by Prieſtes and Monkes.</note> if ye had
taried a while longer, all had been ours.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>What ment he by that?</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>He ment that if theſe newe prea<g ref="char:EOLhyphen"/>chers,
had not come ſo ſone, and haue prea<g ref="char:EOLhyphen"/>ched
then y<hi rend="sup">t</hi> Goſpell, which ſo ſore warreth
againſt the Pope and all his Prieſtes and
Monkes: thei would in ſmal tyme w<hi rend="sup">t</hi> their
<pb facs="tcp:19834:62"/>
falſe doctrine and Religion, with their a<g ref="char:EOLhyphen"/>buſe
and ſu<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>tle practiſes, eaſely haue ſcra<g ref="char:EOLhyphen"/>ped
and gathered all the gooddes in the
worlde to themſelues, and haue lefte little
or nothyng to othes.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>He perceiued it very well: and
therefore we maie liken hym and his fello<g ref="char:EOLhyphen"/>wes,
to thoſe deuils whiche crie: Why art
thou come to torment vs before our tyme?</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Theſe kind of fellowes that ſaie,
<hi>Qui noſtra toll<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>t inimicus eſt:</hi> he that taketh
awaie ours, is our enemie. Thei regarde
not whether thei haue gotten the gooddes
that thei poſſeſſe, well or euill, wherefore
thei eſteeme all thoſe to be enemies,<note place="margin">To whom the goodes of the Churche be<g ref="char:EOLhyphen"/>long.</note> that in
reaſon demaunde reſtitution of them, and
declare that it belongeth not to theim, but
that thei haue ſtolen it fro<g ref="char:cmbAbbrStroke">̄</g> the churche, and
poore members of Ieſus Chriſte. And be<g ref="char:EOLhyphen"/>cauſe
thei haue gotten theſe greate riches
whiche thei, their parentes and frendes in<g ref="char:EOLhyphen"/>ioye,<note place="margin">The cloake wherewith the Prophetes of Antichriſt couer them.</note>
and whereby thei be maintained, and
doe get daily more and more, vnder title of
their falſe priſthood, Mo<g ref="char:cmbAbbrStroke">̄</g>kerie, and falſe re<g ref="char:EOLhyphen"/>ligion,
thei crie out againſt thoſe that con<g ref="char:EOLhyphen"/>demne
their eſtate, as if thei were murthe<g ref="char:EOLhyphen"/>rers.
For thei knowe that thei cannot bee
long mainteined, if that coler or maſke be
<pb facs="tcp:19834:63"/>
taken awaie, wherw<hi rend="sup">t</hi> thei maſke and coue<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>
all their falſhoode, abuſe, and blaſphemie.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>It is very hard for ſimple &amp; igno<g ref="char:EOLhyphen"/>raunt
men,<note place="margin">The colour that the De<g ref="char:EOLhyphen"/>uilles com<g ref="char:EOLhyphen"/>plaint hath a<g ref="char:EOLhyphen"/>gainſt Ieſus Chriſt.</note> to knowe the wrong, that theſe
enemies of the truthe, dooe to the true ſer<g ref="char:EOLhyphen"/>uauntes
of God, by reaſon of the Deuiliſh
ſubteltie y<hi rend="sup">t</hi> thei vſe, and their ſhameleſneſſe
not vnlike theſe Deuils, that complained
of Ieſus Chriſte: and aſked hym, what he
ha<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap> to dooe with them, as if he had offered
them greate wrong, and warred againſte
theim without reaſon. For, as for theim, it
ſemeth that thei haue nothyng to ſaie, but
that Ieſus Chriſt ſhould ſuff<gap reason="illegible" resp="#TECH" extent="3 letters">
                           <desc>•••</desc>
                        </gap> the<g ref="char:cmbAbbrStroke">̄</g> in peace
and quietneſſe: and therefore y<hi rend="sup">e</hi> fault is not
in them, as thei ſaie, that there is no agree<g ref="char:EOLhyphen"/>ment
betweene Ieſus Chriſte and them, if
Ieſus Chriſte did not trouble them, and
were cauſe of all the ſtrife.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>I am afraied if thou hold on,<note place="margin">What is firſt to be conſi<g ref="char:EOLhyphen"/>dered in all controuerſie.</note> that
thou wilt become the deuills atturney, for
it ſeemeth by thy talke, that thou giueſt a
very good colour of reaſon to their cauſe.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>If wee ſhould onely regarde the
complaint of the Deuilles, without conſi<g ref="char:EOLhyphen"/>deryng
the principall cauſe, whervpo<g ref="char:cmbAbbrStroke">̄</g> this
diſagreeyng is grounded, it might ſeeme
that Ieſus Chriſt was in great fault. But
<pb facs="tcp:19834:63"/>
we muſt conſider, who began the ſtrife.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Seeyng that God is the God of
peace,<note place="margin">1. Cor. 14.</note> and not of ſtrife,<note place="margin">Phil. 4.</note> and the Deuill is a
murtherer from the beginnyng,<note place="margin">Ihon. 8.</note> it is not
to bee doubted, but that the Deuill is the
aucthour of all the diſcord and ſtrife.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>I putt the caſe that a whorehun<g ref="char:EOLhyphen"/>ter
or haude,<note place="margin">The co<g ref="char:cmbAbbrStroke">̄</g>plain<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap> of thoſe that doe wrong a<g ref="char:EOLunhyphen"/>gainſt thoſe that receiue wrong.</note> ſteale awaie an honeſte mans
wife, and the houſbande commeth, and de<g ref="char:EOLhyphen"/>mau<g ref="char:cmbAbbrStroke">̄</g>deth
his wife of this ruffian, that hath
ſtollen her awaie, and reuileth this ruffian
or haude, for the wrong that he hath dooen
hym, and goeth to lawe with hym, where<g ref="char:EOLhyphen"/>by
there ariſeth great ſtrife, I would aſke
of thee who were in the faulte? Either the
houſbande, who hath had this great wro<g ref="char:cmbAbbrStroke">̄</g>g,
or the Rauiſher, who hath plaied hym this
wicked pranke.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>This whorehunter or ba<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>ed, hath
as muche reaſon to complaine and <gap reason="illegible" resp="#TECH" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap> an<g ref="char:EOLhyphen"/>grie,
as hath a theefe or robber, whiche is
called to account of theftes and robberies
whiche he hath committed, and whiche is
called to iudgement for theſame.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>It is certain, that ſuche fellowes
would haue nothing to doe, with thoſe that
thei haue wronged, neither with ſuche iud<g ref="char:EOLhyphen"/>ges,
as ſhould call them to accoumpte; and
<pb facs="tcp:19834:64"/>
pronounce ſentence againſt them.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>But neuertheleſſe it followeth
not, but that thei whiche haue been thus
wronged, haue iuſte occaſio<g ref="char:cmbAbbrStroke">̄</g> to purſue their
right. Neither doeth it followe, but that
Iudges and Magiſtrates, dooe verie well
execute their office, in condemnyng ſuche
accordyng to their deſertes. And though
thei crie out againſt thoſe whiche ſue the<g ref="char:cmbAbbrStroke">̄</g>:
we haue nothyng to do with you, thei maie
well be anſwered: but we haue to doe with
you. For if the wicked and giltie might be
quitte, and eſcape the gallowes with ſuche
co<g ref="char:cmbAbbrStroke">̄</g>plaintes and cries, thei would al eſcape.
And if there were reaſon in theſe co<g ref="char:cmbAbbrStroke">̄</g>plain<g ref="char:EOLhyphen"/>tes,
the Iudges and not the giltie ought to
be condemned, thei that demaunde iuſtice,
and not thei whiche haue co<g ref="char:cmbAbbrStroke">̄</g>mitted the fact
and deſerued correction and puniſhement.
Wherefore the common prouerbe is well
verified in ſuche, as bothe offer wrong and
complain, that the lambe hath troubled the
wolues water, &amp; he can bothe bite &amp; whine.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>This is the greateſt wickedneſſe
in the worlde, and yet it is daiely vſed a<g ref="char:EOLhyphen"/>gainſt
Ieſus Chriſt and his Seruauntes,
whenſoeuer thei haue to doe with the wic<g ref="char:EOLhyphen"/>ked,
and reproue them of their faultes, and
<pb facs="tcp:19834:64"/>
goe about to bryng them vnder the yoke of
the Lorde. This is the cauſe that thei crie
out againſt the Goſpell: This is the mea<g ref="char:EOLhyphen"/>nes
that thei trouble the world with.<note place="margin">The cauſe why the wic<g ref="char:EOLhyphen"/>ked complain of the Goſpel<g ref="char:punc">▪</g>
                        </note> This
is the cauſe that euery man crieth againſt
the ſeruantes of God: Let vs accuſe them
of fellonie. What ſaieſt thou <hi>Tobie?</hi>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>You haue talked of Prieſtes and
Mo<g ref="char:cmbAbbrStroke">̄</g>kes, and ſuch other which you cal Pa<g ref="char:EOLhyphen"/>piſtes,
how thei co<g ref="char:cmbAbbrStroke">̄</g>plaine as ſore wronged,
becauſe thei go about to reforme them, ac<g ref="char:EOLhyphen"/>cordyng
to the word of God, but haue you
no ſuch poſſeſſed among you? you y<hi rend="sup">t</hi> 
                        <gap reason="illegible" resp="#TECH" extent="2 letters">
                           <desc>••</desc>
                        </gap>unt
ſo much of the reformation of the Goſpel?
But I promiſe you I will not accuſe you
any farther in this matter, but will leaue
it to <hi>Eustace,</hi> who ſhal go forward with it<g ref="char:punc">▪</g>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>As for me,<note place="margin">Thei whiche abuſe the Goſpell ma<g ref="char:EOLhyphen"/>kyng it ſerue to their owne gaine and af<g ref="char:EOLhyphen"/>fection.</note> I knowe many, whiche
liked the Goſpell well, when in the begin<g ref="char:EOLhyphen"/>nyng
their Preachers cried againſt the a<g ref="char:EOLhyphen"/>buſe
y<hi rend="sup">t</hi> thei ſaid was in the Romiſh church,
and in Prieſtes and Monkes. Thei liked
well alſo, that the goods of y<hi rend="sup">e</hi> church ſhould
be taken fro<g ref="char:cmbAbbrStroke">̄</g> Prieſts and Monkes, to haue
the gouernme<g ref="char:cmbAbbrStroke">̄</g>t of them themſelues, vnder
colour that the Prieſts and Monkes abu<g ref="char:EOLhyphen"/>ſed
them, and that thei ſhould be put to bet<g ref="char:EOLhyphen"/>ter
vſe, but God knoweth how euill thei
<pb facs="tcp:19834:65"/>
are beſtowed vpo<g ref="char:cmbAbbrStroke">̄</g> many, &amp; in many places.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>The worſt is,<note place="margin">Thei that can not ſuffer to be reproued by the Mini<g ref="char:EOLhyphen"/>ſters of the Goſpell.</note> that thoſe whiche
haue not doen herein as thei ought, and
whiche dayly forget themſelues more and
more, cannot nowadaies ſo much as ſuffer
the Preachers to admoniſhe and reproue
them, and to ſtirre them to beſtow it where
thei ought to beſtowe it, accordyng to the
order and diſcipline that heretofore hath
been vſed in the Primitiue Churche euen
ſince the Apoſtles tyme.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>Therfore we may well ſaie of the<g ref="char:cmbAbbrStroke">̄</g>,
as <hi>Theophrastus</hi> and <hi>Ierome</hi> ſaid eue<g ref="char:cmbAbbrStroke">̄</g> now
of our Prieſtes and Monkes. For I doubt
not, but if thei were called to account for
the beſtowyng of ſuch goods, and if it wer
taken out of their handes, as it was taken
from our Prieſtes &amp; Monkes, and giue<g ref="char:cmbAbbrStroke">̄</g> to
ſuch as ſhould better<g ref="char:punc">▪</g> beſtow it, thei would
take pepper in the noſe, and fal to plaiyng
that Deuils parte wherof you ſpake euen
now in good earneſt. I am ſure thei would
at the leaſt play y<hi rend="sup">e</hi> part as well as you ſaid
that our Prieſtes, Monkes, and their ad<g ref="char:EOLhyphen"/>herentes
plaied it, when it ſtood them vpo<g ref="char:cmbAbbrStroke">̄</g>.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Yea, ſome of them play that part
very well, againſt their owne Preachers,
but I know not by what meanes. For firſt
<pb facs="tcp:19834:65"/>
ther are many that are ſo meale mouthed,
that thei dare ſcarce open their mouthes to
ſpeake one woorde that ſhould diſpleaſe in
reprouyng their faultes. Some other bet<g ref="char:EOLhyphen"/>ter
knowing their office, &amp; leſſe eſteeming
their belly, dare boldly reproue the faultes
of <gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>hoſe that do amiſſe, and ſpecially in the
beſtowyng of the goodes of the poore, but
yet thei deale not ſo ſharply with them as
thei ought. For thei vſe them more fauou<g ref="char:EOLhyphen"/>rably
then thei vſed the Biſhoppes, Prie<g ref="char:EOLhyphen"/>ſtes
and Monkes. There is no talke of ta<g ref="char:EOLhyphen"/>king
away the adminiſtration from them,
but onely to correct ſuch manifeſt faultes,
as euery man doeth plainly ſee.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>If thei can not ſuffer to bee admo<g ref="char:EOLhyphen"/>niſhed
and reproued ſo fauourably as thou
ſaieſt, how would thei ſuffer their Prea<g ref="char:EOLhyphen"/>chers
to vſe them, as thei haue vſed our
Prieſtes and Monkes in like matter?</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Thou maieſt will thinke, that if
Prieſtes and Friers went about to defend
their cauſe with fire and faggot, theſe fel<g ref="char:EOLhyphen"/>lowes
would not ſuffer their ſwordes to
ruſt in the like cauſe, whiche thei are well
able to do<g ref="char:punc">▪</g> if thei were put to it, but the beſt
<gap reason="illegible" resp="#TECH" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap>,<note place="margin">Hirelinges &amp; good sheepe<g ref="char:EOLhyphen"/>heardes.</note> thei haue no great cauſe to feare their
Preachers therein. For firſt, ther are more
<pb facs="tcp:19834:66"/>
flatterers and hyr<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>linges whiche will diſ<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>ſemble
mens faultes and encourage them
therein, then true preachers whiche will
ſpeak freely according to their office. Se<g ref="char:EOLhyphen"/>condly,
the Miniſters are of very little po<g ref="char:EOLhyphen"/>wer,
and therfore there is no daunger to be
feared that waie. Thirdly, I thinke that
thoſe whiche be of the beſt ſort among the<g ref="char:cmbAbbrStroke">̄</g>,
deſire the abuſe onely to bee corrected, and
that the goods maie bee employed and be<g ref="char:EOLhyphen"/>ſtowed
as thei ought to be. And it is al one
to them who doe it, ſo it be doen according
to the order that the Church requireth.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>Mee thinkes thou art be<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>ome at<g ref="char:EOLhyphen"/>turney
for the preachers that thou ſpeakeſt
laſt of, for thei that wel allow the doctrine
whiche thei preache,<note place="margin">A ſlaunder on the good Miniſters of the Goſpell touchyng the adminiſtra<g ref="char:EOLhyphen"/>tion of the Churche goodes.</note> ſpeake not ſo well for
them as thou haſt doen, but contrariwiſe
accuſe them, and ſaie: that thei would haue
the adminiſtration of the Church goodes
in their own hands, to diſpoſe as thei think
good, as Prieſtes and Monkes haue doen
heretofore.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>There is a common Prouerbe
that ſaieth: when a man will hang or kill
a dogge, he will make hym beleeue that he
is mad. So there are ſome that cannot a<g ref="char:EOLhyphen"/>bide
ſuch preachers as neither can nor wil
<pb facs="tcp:19834:66"/>
be dombe dogges as thei would haue the<g ref="char:cmbAbbrStroke">̄</g>,
but ſaie madneſſe to their charge, to make
all men hate hym, and to the ende that thei
and their Miniſterie might haue the leſſe
aucthoritie. For, the leſſer aucthoritie that
the Miniſterie and Miniſters of the truth
haue, the greater libertie haue Sacrile<g ref="char:EOLhyphen"/>gers,
Theeues, and Extortioners, and all
other wicked ones. And let the authoritie
be once taken from theſe, thei feare not the
hirelynges:<note place="margin">Flatteryng Miniſters.</note> for thei are dombe Dogges,
which will either barke or hold their peace
for a ſoppe, or morſell, or for a meſſe of hott
broth, or a good bang with a ſtaffe. And to
be ſhorte, thei marke what either pleaſeth
or diſpleaſeth their maiſters, to y<hi rend="sup">•</hi> ende that
thei anger them not. Yea, and to pleaſe
them the better, thei ioyne with them, to
barke againſt thoſe, with whom thei ought
to ioyne, to hunt out the Wolfe.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>It is poſſible that theſe of whom
thou ſpeakeſt, haue vſed the reformation of
the Goſpel (ſuche as it is) chiefly to be fin<g ref="char:EOLhyphen"/>geryng
of Churche goodes. And becauſe
thei haue vſed y<hi rend="sup">e</hi> title of the Goſpell to get
it into their handes, therefore thei vſe the
Miniſters that reprooue them of the euill
adminiſtration thereof (as thei liſt, fearing
<pb facs="tcp:19834:67"/>
leaſt thei reprooue them to the ſame ende,
that thei themſelues reproued our Prieſts
and Monkes: that is, to ſupplye the ſame
place, and enioye the ſame goodes.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>It maie be that there are ſuch as
thou ſpeakeſt of, but I think there are ma<g ref="char:EOLhyphen"/>ny
<gap reason="illegible" resp="#TECH" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap> ſaie otherwiſe then thei think, and
make this onely a meane to put the Prea<g ref="char:EOLhyphen"/>chers
to ſilence, accuſing them of vprores,
ſeditions, and to be buſie fellowes, &amp; ſuche
as will take the authoritie &amp; power of the
Magiſtrates in hande: And therefore thei
laie to their charge y<hi rend="sup">t</hi> thei be troubleſome,
and that if their vndiſcreete pratyng were
not, all would bee quiet enough: therefore
thei crie out that thei ſhould ſuffer them in
peace, for thei haue nothyng to ſaie to the<g ref="char:cmbAbbrStroke">̄</g>,
ſo that no man haue any thing to ſay vnto
them, for thei haue that thei would haue.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>Then accordyng to my firſt talke,
wee maie place theſe (of whom thou now
ſpeakeſt) among the number of thoſe poſ<g ref="char:EOLhyphen"/>ſeſſed
whiche complaine of the rigour and
wrong that Ieſus Chriſt ſhewed vnto the<g ref="char:cmbAbbrStroke">̄</g>,
as well as <hi>Theophraſt</hi> and <hi>Ierome</hi> haue
placed of Prieſtes and Monkes.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I wil not ſay againſt it, but there
are other as well as the<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>e, whiche doe the
<pb facs="tcp:19834:67"/>
like:<note place="margin">The enemies af the diſci<g ref="char:EOLhyphen"/>pline of the Churche.</note> when any thyng is ſpoken of the obſer<g ref="char:EOLhyphen"/>uing
of ſuch diſcipline, as Ieſus Chriſt hath
appointed, and his Apoſtles and Diſciples,
and al the true auncient Church haue put in
vr<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>, and practiſed according to the holy word
of God. To be ſhort, thei can be contented to
heare the preachers crie out againſt the wic<g ref="char:EOLhyphen"/>kedneſſe
of Prieſtes and Monkes, but in no
wiſe thei maie not awaie to heare of their
own. Thei would faine haue a Goſpell prea<g ref="char:EOLhyphen"/>ched
without repentance, &amp; without amend<g ref="char:EOLhyphen"/>ment
of life. Thei would haue ſuche libertie
vnder title of the Goſpell, as to be let loſe to
their owne pleaſures. Thei would be vnbur<g ref="char:EOLhyphen"/>thened
of the Popes yoke (whom thei call
Antichriſt,) but will not bee burthened with
Chriſtes yoke. Thei would be very wel con<g ref="char:EOLhyphen"/>tent,
neither to haue Prieſtes nor Monkes,
for their findyng was coſtly, and the reſto<g ref="char:EOLhyphen"/>ryng
of Church goodes very harde to heare
of: And therefore are contented to haue Mi<g ref="char:EOLhyphen"/>niſters
and Preachers, but not ſo many as
thei had Prieſtes, for ſauyng of charges in
maintainyng them: wherein thei ſhew them
ſelues to be good houſbandes, but great hin<g ref="char:EOLhyphen"/>derers
to the poore flock of Chriſt,<note place="margin">Lack of good Miniſters of the Goſpell.</note> which re<g ref="char:EOLhyphen"/>maine
without ſuch foode, &amp; ſuch abounda<g ref="char:cmbAbbrStroke">̄</g>ce
as is neceſſary for them, and all for lacke of
<pb facs="tcp:19834:68"/>
ſuch preachers &amp; ſuch number as is needful.
But the worſt is,<note place="margin">The co<g ref="char:cmbAbbrStroke">̄</g>tempt of the Mini<g ref="char:EOLhyphen"/>ſters of the Goſpell.</note> that thei would haue our
poore Miniſters and Preachers heads vnder
their girdles, as if thei were their ſeruantes,
and toſſe them fro<g ref="char:cmbAbbrStroke">̄</g> poſt to piller at their plea<g ref="char:EOLhyphen"/>ſure.
And if the Miniſters will not do it, but
if ſome of them (well vnderſta<g ref="char:cmbAbbrStroke">̄</g>d their office,)
vſe ſuche ſufficient honour vnto them as thei
ought, to the ende that Ieſus Chriſt and the
miniſterie of his Church be not diſpiſed and
diſhonoured, ſtraight waies thei cry out, that
ſuche Miniſters be bothe ambicious and re<g ref="char:EOLhyphen"/>belles,
and that thei will take vpon them the
Magiſtrates office. To be ſhort, if any Mini<g ref="char:EOLhyphen"/>ſter
go about to bryng in ſuch diſcipline and
reformation of the Churche as the Goſpell
requireth, ſtrait waies thei ſaie: Why come
you hether to trouble vs? Can not you liue
quietly your ſelues, and ſuffer other to doe
ſo to? You would pluck the ſworde out of the
Magiſtrates hande, but ye would bee well
ſwadled with it for your laboures. We haue
it by the haft, and you ſhall wryng it from vs
by the edge if ye will needes haue it.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>For ought I can perceiue, ſuche fel<g ref="char:EOLhyphen"/>lowes
would neither haue Prieſts, Mo<g ref="char:cmbAbbrStroke">̄</g>kes,
Preachers nor Miniſters, to the end that no
bodie might let the<g ref="char:cmbAbbrStroke">̄</g>, but to know as thei liſt.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:68"/>
                     <speaker>Tobie.</speaker>
                     <p>I beleue verely that there are ſuch
as thou ſpeakeſt of<g ref="char:punc">▪</g>
                        <note place="margin">Thei that are content with outwarde ſhewe of re<g ref="char:EOLhyphen"/>ligion onely.</note> but becauſe thei ſee that
thei can not liue without ſome forme of reli<g ref="char:EOLhyphen"/>gion,
neither haue any forme of religio<g ref="char:cmbAbbrStroke">̄</g> with<g ref="char:EOLhyphen"/>out
ſome Miniſters of what qualitie ſo euer
thei bee: therefore thei are conſtrained at the
leaſt to make ſome outward appeara<g ref="char:cmbAbbrStroke">̄</g>ce. For
thei foreſee well enough, that all the worlde
would crie out on them, calling the<g ref="char:cmbAbbrStroke">̄</g> Athiſtes
and Epicures, &amp; would laie to their charge,
that thei receiued not the reformation of the
Goſpell, ſuche as it is, but onely to ſcratch to
themſelues the Church goods vnder title of
the ſame, and to vſe what libertie thei liſt.
Therefore thei are contented to haue Prea<g ref="char:EOLhyphen"/>chers
to preache, ſo that thei rubbe them not
to harde on the gall. Againe, there are other,
which are contented to let them ſpeak what
thei will, when thei ſee that thei can not ſtop
their mouthes, and alſo whe<g ref="char:cmbAbbrStroke">̄</g> thei can not re<g ref="char:EOLhyphen"/>proue
and hinder them, but with great diſho<g ref="char:EOLhyphen"/>nor
to themſelues. But when the Miniſters
are earneſt with them to liue accordyng to
the doctrine preached, there begins the ſtrife.
And herein thei be like to thoſe Monkes of
whom the Prouerbe is ſaied: Ryng to Mat<g ref="char:EOLhyphen"/>tins
and ſpare not, but ſay Mattins who liſt.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>Me thinkes theſe of who<g ref="char:cmbAbbrStroke">̄</g> thou ſpea<g ref="char:EOLhyphen"/>keſt,
<pb facs="tcp:19834:69"/>
commit the ſame fault that thei burthen
the Pope,<note place="margin">Chaunge of Popedome.</note> Biſhoppes, Prieſtes, and Mon<g ref="char:EOLhyphen"/>kes
withal: for thei accuſe them of vſurpyng
the power of bothe ſwordes, that is to ſaie,
bothe the ſpiritual and temporall ſword: and
that which thei doe, ſeemeth to me not much
different, but only that where thei accuſe the
Pope and his Churchmen of takyng the te<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>poral
ſword from the Magiſtrate, thei them
ſelues goe about to take awaie the ſpirituall
ſworde from the Churche and Miniſters of
the ſame, in as much as thei go about to rule
them after their owne fantaſie. For if thei
take their miniſters to be the true miniſters
of the Goſpell, thei ought to ſuffer them to
execute the charge that God and the Church
hath giuen them. If thei goe about either to
take it from them, or to hinder them therein,
thei are tyrauntes both to the Church &amp; Mi<g ref="char:EOLhyphen"/>niſters
of the ſame. Wherfore the Miniſters
haue greater occaſion to complaine of them,
then thei haue of their Miniſters: for thei
need not greatly to feare, leaſt the miniſters
of the church ſet their feete on their throtes,
for that thei haue brought the<g ref="char:cmbAbbrStroke">̄</g> ſo low, that in
my ſimple iudgeme<g ref="char:cmbAbbrStroke">̄</g>t, it is not to be doubted.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Thou maieſt alſo ſay, that if thei be
true Miniſters, thei will goe about no ſuche
<pb facs="tcp:19834:69"/>
thyng, though thei might.</p>
                  </sp>
                  <sp>
                     <speaker>Eusta.</speaker>
                     <p>I will leaue to diſpute, whether
thei be true miniſters or no, for thou knoweſt
myne opinion touchyng that: But for that
thei eſteeme them to bee ſuche, I haue good
occaſio<g ref="char:cmbAbbrStroke">̄</g> to ſaie thus muche againſt them. For
if thei hold them for ſuche, then maie the mi<g ref="char:EOLhyphen"/>niſters
iuſtly complaine of them, for takyng
awaie that ſpirituall ſworde of the Churche,
whiche God hath committed to them, aſwell
as thei complaine for takyng awaie their
ſworde. Contrariwiſe, if thei holde not their
miniſters for the true miniſters of God, why
doe thei allow them? And why are thoſe bet<g ref="char:EOLhyphen"/>ter
welcome to theim, whiche goe aboute to
pleaſe them in all thynges, like idle belles &amp;
hirelinges, then thei that go about to execute
their charge, accordyng to the commaunde<g ref="char:EOLhyphen"/>ment
of the worde of God? By this we maie
well perceiue, to what ende theſe fellowes
haue receiued the Goſpell, and how thei vſe
it to their gaine. Thei crie out againſte the
Pope, and yet thei goe about to ſet vp ſuche
an othe emong them ſelues, in that thei doe
that, whereof thei accuſe the Pope and his.
The difference is,<note place="margin">Temporall Pope.</note> that where this is a ſpiri<g ref="char:EOLhyphen"/>tuall
Pope, thei would make a Temporall
Pope, who is more to be feared then y<hi rend="sup">t</hi> Pope
<pb facs="tcp:19834:70"/>
whiche thei condemne, if he once take roote,
and be admitted and maintained: But I wil
leaue this talke, for it belongeth not to me.
I leaue y<hi rend="sup">•</hi> charge to thoſe, whom it toucheth
nerer then me: onely touchyng this, becauſe
I feare me, leaſt the worlde fall in decaie as
faſte this waie, as euer it did, on the Pope,
Prieſtes, Monkes, and Romiſhe Churche
ſide, accordyng to our former talke.</p>
                  </sp>
                  <sp>
                     <speaker>Eusta.</speaker>
                     <p>
                        <hi>Theophrast</hi> and <hi>Ierome</hi> maie not
marueile, if I and ſuche as I am, cannot fol<g ref="char:EOLhyphen"/>lowe
the Religion and liuyng, whiche thei
followe, conſideryng that wee ſee ſo greate
diſorder and fault in thoſe, whiche doe moſte
vant of that reformatio<g ref="char:cmbAbbrStroke">̄</g>, which thei ſo muche
ſet out: for we perceiue, that thei ca<g ref="char:cmbAbbrStroke">̄</g>not agre
themſelues.<note place="margin">The diuiſion among thoſe that brag of the reforma<g ref="char:EOLhyphen"/>tion of the Goſpell.</note> The Miniſters are one againſt
an other. And if thei diſagree together, thei
diſagree worſe with the Magiſtrates &amp; peo<g ref="char:EOLhyphen"/>ple,
and eche of them accuſeth other. And for
my part, me thinkes the Miniſters that haue
forſaken the Romiſhe churche, to ſet forward
that reformation, whiche thei now haue, de<g ref="char:EOLhyphen"/>ſerue
to be vſed as thei are. For in ſekyng to
get the Magiſtrates and peoples fauour a<g ref="char:EOLhyphen"/>gainſt
the Pope, Prieſtes and Monkes, thei
haue ſo deſpiſed the ſtate of Prieſthoode, and
miniſterie of the Churche, and ſo magnified
<pb facs="tcp:19834:70"/>
the ſtate of Magiſtrates, that thei now feele
the fruites thereof. Thei thought to ſett the
Magiſtrates and people, againſte the Pope
and his Churche men, but thei haue now ſet
them againſt the<g ref="char:cmbAbbrStroke">̄</g>ſelues. For thei now drinke
of the ſame cup, that thei gaue other to drinke
of. Thei thought thei ſhould bryng a greate
enterpriſe to paſſe, if thei could driue out the
Prieſtes and Monkes, to ſette thoſe in their
ſteede,<note place="margin">Magiſtrates which vſurpe authoritie o<g ref="char:EOLhyphen"/>uer the Churche.</note> whom thei haue now placed. Thei
thought it a goodly reformation in y<hi rend="sup">e</hi> church,
to aboliſhe all the Cannons and Decrres,
with the good ſtatutes, whiche the auncient
Fathers and Doctors had ordained, to main<g ref="char:EOLunhyphen"/>taine
good diſcipline in the Churche. Thei
haue putte all into the Magiſtrates handes,
and haue made them maiſters of the church.
It is no maruaile, though thei will not one<g ref="char:EOLhyphen"/>ly
maintain that, whiche thei haue in poſſeſ<g ref="char:EOLhyphen"/>ſio<g ref="char:cmbAbbrStroke">̄</g>,
but alſo encroche farther, to be out of the
ſubiection of all diſcipline. Yea, thei are not
contented herewith, but where thei ſhould be
ſubiecte to the diſcipline, whiche haue been
ordained in the churche, thei themſelues will
appoincte ſuche diſcipline, aſwell to the Mi<g ref="char:EOLhyphen"/>niſters,
as to the whole churche, as ſhal ſeme
good vnto theim. Yet when thei haue that,
thei themſelues will not bee ſubiecte to that
<pb facs="tcp:19834:71"/>
lawe and diſcipline, which thei haue appoin<g ref="char:EOLhyphen"/>cted
to other, but will diſpence with it, aſwel
for themſelues, as for thoſe whom thei fauor
as thei thinke good, eue<g ref="char:cmbAbbrStroke">̄</g> aſwell as the Pope.
Wherfore, thei can neither blame the Pope,
nor his churche menne herein, but thei muſt
likewiſe blame themſelues, for that thei doe
theſame.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>If it bee not theſame, at the leaſt it
is verie like.</p>
                  </sp>
                  <sp>
                     <speaker>Eusta.</speaker>
                     <p>Furthermore,<note place="margin">Mans tradi<g ref="char:EOLhyphen"/>tions chaun<g ref="char:EOLhyphen"/>ged into o<g ref="char:EOLhyphen"/>ther as ill.</note> I ca<g ref="char:cmbAbbrStroke">̄</g> not ſe by what
reaſon, thei can reiect the Traditions of our
good aunciente Fathers, vnder the title of
mannes Traditions, ſaiyng, that thei were
men, and that wee muſt ſtaie onely vpon the
pure woorde of the Lorde. Why, are thei not
then contented with this woorde? Why, can
thei not then awaie with ſuche diſcipline, as
Ieſus Chriſte hymſelf hath ordained: And
ſuche as his Apoſtles and diſciples haue pra<g ref="char:EOLhyphen"/>ctiſed?
For I would aſke them but this que<g ref="char:EOLhyphen"/>ſtion.
Seeyng thei reicte all Eccleſiaſticall
Traditions, vnder colour that wee ought to
followe onely the woorde of GOD, whiche
worde condemneth all mannes Traditions:
are not thei men as well as our predeceſſors
were? And if thei can not ſuffer the traditio<g ref="char:cmbAbbrStroke">̄</g>s
of our predeceſſors, what reaſon is it, that we
<pb facs="tcp:19834:71"/>
ſhould the rather receiue theirs, in ſteede of
the ſimple and pure ordenaunces of Ieſus
Chriſt? For I dare ſaie, that thei haue aboli<g ref="char:EOLhyphen"/>ſhed,
as many or more as theirs, whiche haue
better ground, and are muche more agreable
to the rule and Diſcipline of the Primitiue
Churche.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I confeſſe for my part, that there is
greate abuſe growne, in the aunciente diſci<g ref="char:EOLhyphen"/>pline
of the Churche: But me thinkes thei
ſhould be contented to correct the<g ref="char:cmbAbbrStroke">̄</g>, and keepe
that which is good, and accordyng to the firſt
ordenaunce of Ieſus Chriſt, &amp; not aboliſh al.</p>
                  </sp>
                  <sp>
                     <speaker>Eusta.</speaker>
                     <p>Thou ſaieſt truthe. But thei maie
not be tolde of their faultes, whiche be verie
greate. For if thei be tolde of them, then thei
crie out: why doe you trouble vs? Are not all
thynges in good order? And, if we goe about
to ſhewe theim their diſorder by the worde of
God, and wherein their Traditions are dif<g ref="char:EOLhyphen"/>ferent
from the ſame, thei anſwere, that thei
will diſpute no more, and that thei bee alrea<g ref="char:EOLhyphen"/>die
reſolued, what thei ought to beleeue and
followe. And yet when we made the like an<g ref="char:EOLhyphen"/>ſwere
to them, and thoſe that holde the ſame
religion, thei mocked vs, and ſaid we anſwe<g ref="char:EOLhyphen"/>red
ſo, becauſe we durſt not ſtand to the trial
and that wee haue ſuche miſtruſt in our wea<g ref="char:EOLhyphen"/>pon,
<pb facs="tcp:19834:72"/>
that we be afraied to enter into combat.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Surely, now I perceiue that thou
art at them in good earneſt, me thinkes thou
handleſt theim as thei ought to bee handled.
For thou beateſt them with their owne rod,
and condemneſ? theim with their owne ſen<g ref="char:EOLhyphen"/>te<g ref="char:cmbAbbrStroke">̄</g>ce.
But I praie thee, how art thou become
ſo greate a doctor in diuinitie? How couldeſt
thou perceiue all this that thou haſt ſpoken?</p>
                  </sp>
                  <sp>
                     <speaker>Eusta.</speaker>
                     <p>How could I not perceiue y<hi rend="sup">t</hi>, which
is manifeſt to all menne: For, ſince our firſte
conuerſation together, might I not wel per<g ref="char:EOLhyphen"/>ceiue
that, whiche I ſawe and heard daiely?
I reporte mee to <hi>Ierome</hi> and <hi>Theophraſtus</hi>
the<g ref="char:cmbAbbrStroke">̄</g> ſelues, whether this be true or not? For,
although we be of Religion and opinion dif<g ref="char:EOLhyphen"/>fere<g ref="char:cmbAbbrStroke">̄</g>t,
yet I take the<g ref="char:cmbAbbrStroke">̄</g> to be ſo honeſt, that thei
will not lye againſt their owne conſcience.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>
                        <hi>Tobie</hi> and you haue made a verie
long diſcourſe, wherein ye haue very nere
touched vs, and likewiſe all theſe that dooe
bragge at this daie, of the reformation of the
Goſpell, wherin ye haue neither ſpared Ma<g ref="char:EOLhyphen"/>giſtrate,
Miniſter, nor people.</p>
                  </sp>
                  <sp>
                     <speaker>Eusta.</speaker>
                     <p>Yet we haue ſpared you more, then
you haue ſpared vs: or our Prelates, paſtors,
or Magiſtrates. But when wee ſaie trothe,
what neede we to ſpeake.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:72"/>
                     <speaker>Theo.</speaker>
                     <p>I co<g ref="char:cmbAbbrStroke">̄</g>feſſe that whiche you haue ſpo<g ref="char:EOLhyphen"/>ken,
is not ſo falſe as I would it wer: but me
ſeemeth you doe vs wrong, in that you make
no difference, betweene thoſe that abuſe the
Goſpell (as you ſaie) &amp; thoſe that liue accor<g ref="char:EOLhyphen"/>dyng
to theſame: but condemne all, as well
the good as the euill, without iudgyng the
cauſe:<note place="margin">Condemna<g ref="char:EOLhyphen"/>tion without iudgyng the cauſe.</note> wherin me thinkes ye ſhewe your ſel<g ref="char:EOLhyphen"/>ues,
as if ye would condemne Ieſus Chriſt,
as well as the deuills<g ref="char:punc">▪</g> whiche complained of
hym, becauſe thei are one againſt an other, &amp;
at difference: if we conde<g ref="char:cmbAbbrStroke">̄</g>ne all thoſe that are
at ſtrife, we muſt aſwell conde<g ref="char:cmbAbbrStroke">̄</g>ne God as the
deuill: for thei were alwaies at ſtrife, &amp; ſhall
neuer be otherwiſe,<note place="margin">Perpetuall ſtrife betwene God and the Deuill, and his ſeruaunts.</note> nor ca<g ref="char:cmbAbbrStroke">̄</g> not. Now, if God
and the deuill bee at ſtrife, we maie not ſaie,
that thoſe which take Gods part in aniwiſe,
agree with thoſe that take the deuills parte.
And to take bothe parts is impoſſible: ſeyng
then that it is ſo, it can not bee but that (thoſe
whiche ſerue the deuill, and will not become
obedie<g ref="char:cmbAbbrStroke">̄</g>t to God) will alwaies burthen y<hi rend="sup">e</hi> true
ſeruantes of God, with theſaid complaintes,
that the deuils laied to Ieſus Chriſte. For, if
the deuil durſt do it to the maiſter, it is not to
be doubted, but y<hi rend="sup">t</hi> he wil giue boldneſſe to his
to do the like to y<hi rend="sup">e</hi> ſeruantes of Ieſus Chriſt,
ſeyng he durſt doe it to Chriſt hymſelf.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:73"/>
                     <speaker>Eusta.</speaker>
                     <p>I agree to all that. But you that
glorie ſo muche in the reformation of your
Goſpell, bragge to bee all faithfull, all good
men, to followe the pure worde of God, to be
all led and guided by the holy ghoſt, and con<g ref="char:EOLhyphen"/>demne
all others that are not of your ſecte.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>That notwithſta<g ref="char:cmbAbbrStroke">̄</g>dyng it followeth
not, that all thei that bragge of ſuche things,
be ſuche as thei would bee eſtemed. For, the
churche of God will neuer be without hypo<g ref="char:EOLhyphen"/>crites
and falſe brethren,<note place="margin">The euill and the good mingled to<g ref="char:EOLhyphen"/>gether in the Churche.</note> mingled emongeſt
the children of God, whiche bryng more dan<g ref="char:EOLhyphen"/>gerous
and offenſiue warre to the churche of
God, the<g ref="char:cmbAbbrStroke">̄</g> any other enemies whatſoeuer thei
be. And therfore there will alwaies be ſuche
Deuilles, and ſuche poſſeſſed inough in the
churche as thou ſpeakeſt of, that will cry out
on Chriſt and his ſeruantes, and complaine
on them, but yet thei are not of the Churche.
For there is great differe<g ref="char:cmbAbbrStroke">̄</g>ce betwene beyng
of the Churche,<note place="margin">The Churche perſecuted by her owne.</note> and beeyng in the Churche.
But where ca<g ref="char:cmbAbbrStroke">̄</g> the deuill aſſaile Chriſt nerer,
and more ſubtilly then in his church? What
ſort of men can he better vſe to ſerue his pur<g ref="char:EOLhyphen"/>poſe,
then thoſe, whiche onely will be holden
for the true me<g ref="char:cmbAbbrStroke">̄</g>bers of the churche, but ſuche
as ſhalbe in greateſt credite, and aucthoritie
in theſame? If thou wilt talke of Miniſters,
<pb facs="tcp:19834:73"/>
I would aſke of thee: when was the churche
euer without falſe Prophetes, dombe doggs
flatterers, and Hirelynges, whiche haue al<g ref="char:EOLhyphen"/>waies
warred againſt the true Prophetes &amp;
Apoſtles, and againſt the true Miniſters of
the lorde? And haue not theſe been moſte pro<g ref="char:EOLhyphen"/>moted,
and beſte eſtemed emongeſt men? If
ye talke of Kynges, Princes, Lordes, and
Magiſtrates, conſider how many haue there
been found, that haue yelden ſuche obedie<g ref="char:cmbAbbrStroke">̄</g>ce
to the worde of God, whiche hath been decla<g ref="char:EOLhyphen"/>red
vnto theim by the Prophetes, and other
miniſters of the Lorde, and haue ſhewed the<g ref="char:cmbAbbrStroke">̄</g>
ſuche honour and reuerence as thei ought?
For one that hath been founde to yeld ſuche
duetie to their Miniſter, as behoued, there
haue been twentie found that haue doen the
contrary, which haue not been contented not
onely to deſpiſe the doctrine of the true ſer<g ref="char:EOLhyphen"/>uauntes
of God, but haue alſo driuen them
out, and perſecuted them themſelues. And
when I ſpeake this, I ſpeake not of ſuche
Princes and Magiſtrates whiche haue had
dominion ouer ſuche people and Nations as
wer eſteemed Infidels, but I ſpeak of thoſe
that reigned ouer the people whiche were e<g ref="char:EOLhyphen"/>ſteemed
of God and of his Church. But how
many haue been founde among this people
<pb facs="tcp:19834:74"/>
whiche would haue diſpoſed the religion af<g ref="char:EOLhyphen"/>ter
their owne fantaſies, to make it ſerue to
their affections and commodities, &amp; whiche
haue vſurped the offices in the church, which
belonged not to them?<note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>eroboam. Ahaz. Ozia.</note> 
                        <hi>Ieroboam, Ahaz,</hi> and
<hi>Ozias,</hi> whiche were Kynges ouer <hi>Iuda</hi> and
<hi>Iſraell,</hi> do ſufficiently witneſſe vnto vs. And
when all theſe wer reproued by y<hi rend="sup">e</hi> Prophets,
how were thei receiued?<note place="margin">Achab.</note> After that <hi>Achab</hi>
with his <hi>Ieſabel</hi> had peruerted all the diuine
ſeruice,<note place="margin">Ieſabell.</note> by the meanes of his falſe Prophets,
what ſaid he to <hi>Hely?</hi> Was it not laied to his
charge, that it was he y<hi rend="sup">e</hi> troubled all <hi>Iſraell?
Hely</hi> whiche onely went about to ſet vp the
true ſeruice of God accordyng to his lawe,<note place="margin">Hely.</note>
troubled all:<note place="margin">2. Kyng. 18.</note> and <hi>Achab</hi> whiche was cauſe
of all the ruine that was in the Churche of
God,<note place="margin">Achabs re<g ref="char:EOLhyphen"/>proche to Hely.</note> was a good Kyng, and very zealous of
the glorie of God. Wherefore rightly <hi>Hely</hi>
anſwered him: it is thou &amp; thy fathers houſe<g ref="char:EOLhyphen"/>holde
that troubleſt <hi>Iſraell.</hi> And here doeth
<hi>Achab</hi> ſhewe hymſelf like theſe Deuilles
which complained of Ieſus Chriſt. And yet
all theſe Kynges of whom I haue ſpoken
would not be holden for Infidelles,<note place="margin">The rebellion of the Magi<g ref="char:EOLhyphen"/>ſtrates and people a<g ref="char:EOLhyphen"/>gainſt the Miniſters of the Lorde.</note> no more
then thoſe whiche in theſe daies will be hol<g ref="char:EOLhyphen"/>den
for Chriſtia<g ref="char:cmbAbbrStroke">̄</g> Princes &amp; magiſtrates, yea,
reformed accordyng to the Goſpell: and ne<g ref="char:EOLhyphen"/>uertheleſſe,
<pb facs="tcp:19834:74"/>
thei will receiue the Goſpel but
according to their own pleaſure. And if that
in al tymes there hath been ſuche contradic<g ref="char:EOLhyphen"/>tion
of Princes and magiſtrates againſt the
ſeruauntes of God, and if thei refuſed to ſub<g ref="char:EOLhyphen"/>mit
themſelues to the worde of God, the re<g ref="char:EOLhyphen"/>bellion
was not leſſe amo<g ref="char:cmbAbbrStroke">̄</g>g y<hi rend="sup">e</hi> people, whiche
commonly followe the maner of their Prin<g ref="char:EOLhyphen"/>ces
and Lordes, &amp; rather of thoſe that rebell
againſt God and his ſeruauntes, the<g ref="char:cmbAbbrStroke">̄</g> of thoſe
that ſhewe their duetie as thei ought to God
warde. And ſithe it is ſo, what reaſon is it to
conde<g ref="char:cmbAbbrStroke">̄</g>ne as wel the true ſeruauntes of God,
the good Magiſtrates, and other good men
which do well diſcharge their office, as their
aduerſaries, which from tyme to tyme haue
troubled the Churche.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>I graunt that wer no reaſon, but this
is nothyng to my talke.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>It is al one: For it ſemeth that thou
wouldeſt haue ſo perfect a Churche, y<hi rend="sup">t</hi> there
ſhould be no diſſention or diſcord: but it is in
vaine to looke for any ſuch here, as our Sa<g ref="char:EOLhyphen"/>uiour
Chriſt hymſelf hath well declared vn<g ref="char:EOLhyphen"/>to
vs by the parables and ſimilitudes which
he vſed. For there will alwaies bee ill fiſhe a<g ref="char:EOLhyphen"/>mong
the good in the net of the Goſpel, and
the Lordes fielde will neuer bee ſo cleane in
<pb facs="tcp:19834:75"/>
this worlde,<note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>ypocrites a<g ref="char:EOLhyphen"/>
                           <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>ong the <gap reason="illegible" resp="#TECH" extent="2 letters">
                              <desc>••</desc>
                           </gap>ithfull in <gap reason="illegible" resp="#TECH" extent="1 word">
                              <desc>〈◊〉</desc>
                           </gap> Churche.</note> but that there will bee alwaies
darneſſ mingled with the good ſeede, which
wil be ſo like in growing, y<hi rend="sup">•</hi> it ca<g ref="char:cmbAbbrStroke">̄</g> not be kno<g ref="char:EOLhyphen"/>wen
fro<g ref="char:cmbAbbrStroke">̄</g> the other,<note place="margin">Math. 13.</note> till it ſhewe it ſelf farther.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>What is the cauſe thereof?<note place="margin">Marke. 4.</note>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Among others there are twoo moſt
worthie to be noted.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>Whiche be thei?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>The firſt is,<note place="margin">Matth. 13.</note> that the Deuill doth al<g ref="char:EOLhyphen"/>waies
mingle his ſeed with the Lords ſeed,
vntill the Lorde doe cleane ſeparate them.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>And what is the ſecond?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>The ſecond is, that the very childre<g ref="char:cmbAbbrStroke">̄</g>
and ſeruaunts of God are neuer ſo perfectly
regenerated in the worlde,<note place="margin">Rom. 6. 7. 8.</note> neither can not ſo
well mortifie their olde Adam &amp; ſinful fleſh,<note place="margin">Imperfections in the per<g ref="char:EOLhyphen"/>fecteſt.</note>
but that there alwaies remaineth many car<g ref="char:EOLhyphen"/>nall
affections in them, yea, euen in the per<g ref="char:EOLhyphen"/>fecteſt,
whiche is the cauſe thei can not be ſo
perfect as thei ought to be. Wherefore, the
moſt iuſt are greatly greeued, that thei can
not become ſo obedient to the will of God as
thei deſire, and as God in his law requireth:
eue<g ref="char:cmbAbbrStroke">̄</g> as S. Paule witneſſeth of hymſelf.<note place="margin">Roma. 7.</note> But
I wil leaue to talke any more hereof at this
tyme, becauſe I wil come to y<hi rend="sup">e</hi> point y<hi rend="sup">t</hi> 
                        <hi>Tobie</hi>
talked of touching the new temporal Pope.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Truely I would gladly heare thy
<pb facs="tcp:19834:75"/>
mynde therein.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>I doubt not but the Deuill would
be glad to doe as muche as you haue ſpoken
touchyng this matter, in thoſe places where
the ſpiritual Pope is beaten doune.<note place="margin">The founda<g ref="char:EOLhyphen"/>tion of the ſpiritual Pope</note> He hath
heaued vp his ſpirituall Pope, vnder y<hi rend="sup">e</hi> title
of Miniſter of the Churche, and hath taken
occaſion to giue vnto hymſelf many goodly
titles, and ſuche authoritie as the ſpirite of
God giueth to y<hi rend="sup">e</hi> true Miniſters of his word,
and their Miniſterie: But if the Deuill and
his falſe Prophetes and paſtors haue abuſed
the name of this holy miniſterie and the true
miniſters of the Lorde, to vſurpe tyrannie o<g ref="char:EOLhyphen"/>uer
the Churche of Ieſus Chriſt vnder this
colour: it followeth not therefore that the au<g ref="char:EOLhyphen"/>thoritie
of the true Miniſterie of the church,
and the true miniſters of the Lord, (which is
giuen them of God and not of men) ought to
bee diminiſhed.<note place="margin">Euill refor<g ref="char:EOLhyphen"/>ming of the Churche.</note> For whoſoeuer vſeth ſuche
meane to correct the fault that the Pope and
his haue committed in this behalfe, doth not
reforme the Church, but deforme it more the<g ref="char:cmbAbbrStroke">̄</g>
it was before. And therefore when the true
Miniſters of the Goſpell preached in the be<g ref="char:EOLhyphen"/>ginnying
againſt the Pope and other falſe
Sheepeheardes whiche haue abuſed the mi<g ref="char:EOLhyphen"/>niſterie
of the Church, and wholy ouerthro<g ref="char:EOLhyphen"/>wen
<pb facs="tcp:19834:76"/>
it: and whe<g ref="char:cmbAbbrStroke">̄</g> thei haue admoniſhed Prin<g ref="char:EOLhyphen"/>ces
and Magiſtrates to ſet to hande, that the
abuſe whiche was in the Church might bee
corrected and reformed accordyng to y<hi rend="sup">e</hi> word
of God: thei preached not that the Magiſtra<g ref="char:EOLhyphen"/>tes
ſhould take any tyrannie ouer y<hi rend="sup">e</hi> Church,
whiche thei condemned, and that thei ſhould
tread the miniſterie therof vnder their feete:
but that thei ought to beſtow their whole po<g ref="char:EOLhyphen"/>wer
in reſtoryng of it to ſuch perfectneſſe, as
it ought to be according to Gods word. And
to the ende that the Magiſtrates ſhould not
ſticke at it,<note place="margin">The declara<g ref="char:EOLhyphen"/>tion of the Miniſters to the Magiſtra<g ref="char:EOLhyphen"/>tes.</note> and think that it belonged not to
them, thei ſhewed them what was their due<g ref="char:EOLhyphen"/>tie,
and how muche God had honoured them
in callyng them thereto. Thei likewiſe de<g ref="char:EOLhyphen"/>clared
vnto them, the honour that the ſpirite
of God ſheweth to that holy ſtate in y<hi rend="sup">e</hi> ſacred
Scriptures: and what diſhonour and iniury
the Pope and his prophetes haue doen vnto
it. Wherein thei did not amiſſe, but faithful<g ref="char:EOLhyphen"/>ly
executed their charge. If there be any that
haue paſſed their boundes therein, I will not
excuſe their fault. And likewiſe, if there be a<g ref="char:EOLhyphen"/>ny
Magiſtrates,<note place="margin">Magiſtrates abuſing the Goſpell aud their office.</note> that ſtretch that farther the<g ref="char:cmbAbbrStroke">̄</g>
thei ought, whiche hath been preached vnto
them by the true miniſters of the Lorde, tou<g ref="char:EOLhyphen"/>chyng
the authoritie and power that y<hi rend="sup">e</hi> Lord
<pb facs="tcp:19834:76"/>
hath giuen them: the fault is not in the true
miniſters, but in thoſe which abuſe their doc<g ref="char:EOLhyphen"/>trine,
which is the doctrine of God. For ther
is no more reaſon to blame them in ſuch caſe
then to blame the Prophetes and Apoſtles
becauſe thei writ of the excellencie, as wel of
the miniſterie of the Goſpell, as of the ſtate
of Magiſtrates. For thei wrote not y<hi rend="sup">t</hi> which
thei haue written, to giue the Deuill, falſe
prophetes, and tyrauntes, occaſion therby to
vſurp tyrannie ouer the Church, but becauſe
the troth is ſo, and that it is needfull that the
faithfull ſhould ſo vnderſtande it: for whom
thei haue both written and preached, and not
for tyrauntes or enemies of the Churche. If
there be the<g ref="char:cmbAbbrStroke">̄</g> any Magiſtrates in theſe daies,
whiche vnder title of authoritie and power
that God hath giuen them, will take more
authoritie and power ouer the Churche then
God willeth them, and will make the Mini<g ref="char:EOLhyphen"/>ſterie
of the ſame ſubiect vnto them, as the
Pope hath made the<g ref="char:cmbAbbrStroke">̄</g> ſubiect to hym and his,
and hath alſo made ſubiect the power and au<g ref="char:EOLhyphen"/>thoritie
of Princes &amp; Magiſtrates: theſame
doe verely ſett vp a newe Pope,<note place="margin">Popedome chaunged &amp; not aboliſhed</note> chaungyng
only his coate and maſke. And by this mea<g ref="char:EOLhyphen"/>nes
Sathan ſhall eſtabliſhe a newe Pope<g ref="char:EOLhyphen"/>dome,
vnder another colour, but al wil come
<pb facs="tcp:19834:77"/>
to one ende, though thei take an other waie.
And ſo the tyrannie that he tofore tyme hath
vſed ouer the Churche and miniſterie of the
ſame,<note place="margin">A Popedome more daun<g ref="char:EOLhyphen"/>gerous then the firſt.</note> ſhall not bee taken awaie, but onely
chaunged and diſguiſed.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Nay, it will be worſe: for it wil not
onely bee chaunged and diſguiſed, but more
inforced.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>How can that be?</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Thou knoweſt, that what power ſo
euer the Pope and his, haue ouer the church
in their eſtate, yet can thei not doe what thei
liſt, except thei do otherwiſe then thei ought
to doe. For, firſt thei ca<g ref="char:cmbAbbrStroke">̄</g> put no man to death:
but muſt deliuer vp to y<hi rend="sup">e</hi> ſecular power ſuche
as thei iudge worthy of corporal puniſhme<g ref="char:cmbAbbrStroke">̄</g>t,
either for hereſie, or co<g ref="char:cmbAbbrStroke">̄</g>mittyng of any other
crime againſt the faithe and religion. But if
the whole power of the church, be in the ma<g ref="char:EOLhyphen"/>giſtrates
handes, thei maie bind and looſe as
thei liſt. Thei nede not to borrowe the ſword
of an other, whiche thei enioye theimſelues.
Furthermore, notwithſtandyng the greate
abuſe in the Romiſhe Churche, yet were the
Councels, Sinodes, and auncient cannons
alwaies of ſome aucthoritie with the<g ref="char:cmbAbbrStroke">̄</g>. There
is neither Pope, Cardinall, nor Biſhop, that
dare vndertake to admit any into y<hi rend="sup">e</hi> Miniſte<g ref="char:EOLhyphen"/>rie
<pb facs="tcp:19834:77"/>
of the Churche, except he haue paſſed the
order which he muſt paſſe, and without ſome
forme of electio<g ref="char:cmbAbbrStroke">̄</g>. If any be depoſed out of the
miniſterie, he ſhal not be depoſed without be<g ref="char:EOLhyphen"/>yng
heard, as appertaineth to hym: that is to
ſaid, without forme of Eccleſiaſticall iudge<g ref="char:EOLhyphen"/>ment.
But if the whole power be in the Ma<g ref="char:EOLhyphen"/>giſtrates
hand, thei may place or diſplace the
Miniſters as thei liſt, without any Eccleſia<g ref="char:EOLhyphen"/>ſticall
order, be it right or wrong. Thei maie
vſe the<g ref="char:cmbAbbrStroke">̄</g> as ſeruauntes, that whe<g ref="char:cmbAbbrStroke">̄</g> thei are wea<g ref="char:EOLhyphen"/>rie
of them, thei maie put them awaie, or put
the<g ref="char:cmbAbbrStroke">̄</g> to death as thei liſt, I meane if the Magi<g ref="char:EOLunhyphen"/>ſtrates
bee tyrantes, and haue none that dare
gainſaie the<g ref="char:cmbAbbrStroke">̄</g>, without the like daunger. And
ſo Wolues ſhalbe thruſt into the Churche of
God, and the true ſhepheardes ſhalbe driuen
out. For tyrantes will neuer abide to heare
the troth, as it ought to be told the<g ref="char:cmbAbbrStroke">̄</g>: and if thei
be no tyrantes, thei will be content with the
charge whiche the lorde hath giuen the<g ref="char:cmbAbbrStroke">̄</g>, and
will beware how thei attribute to their par<g ref="char:EOLhyphen"/>ticular,
that whiche is common to all the
Churche, or which is ſpecially ioyned to the
Miniſters of the ſame.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>I perceiue thou ſpeakeſt reaſon:
for though the Pope and his, abuſe, and haue
of long tyme abuſed, bothe Councelles and
<pb facs="tcp:19834:78"/>
auncient Cannons, and that thei vſe no part
of the auncient diſcipline of the churche, but
onely the names and titles: yet dare thei not
ſo openly give themſelves over to <gap reason="illegible" resp="#TECH" extent="1 span">
                           <desc>〈…〉</desc>
                        </gap>
thei would, if that bridle were not.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Therevpon I conclude, that if this
bridle could not ſo kepe the<g ref="char:cmbAbbrStroke">̄</g>, within their bou<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLunhyphen"/>des,
but that thei haue ouerpaſſed them verie
muche, as you ſaie: it will be worſe, whe<g ref="char:cmbAbbrStroke">̄</g> the
power of the churche is in the ha<g ref="char:cmbAbbrStroke">̄</g>des of thoſe,
whiche are armed with the temporall ſword,
whiche haue none other Lawes to reſtraine
them, and keepe them in their boundes, but
ſuche as thei themſelues will take and thoſe
at their pleaſure. And beſides that, how ofte<g ref="char:cmbAbbrStroke">̄</g>
chaunceth it, that th<gap reason="illegible" resp="#TECH" extent="2 letters">
                           <desc>••</desc>
                        </gap>e of this eſtate, haue
neither learning nor knowledge, and are the
leaſt exerciſed in matters belongyng to the
Churche: And yet theſe ſhalbe thei, that ſhal
commau<g ref="char:cmbAbbrStroke">̄</g>de Miniſters and Preachers what
thei liſte, on paine of their ſworde: and ſhall
appoinct the<g ref="char:cmbAbbrStroke">̄</g> lawes touchyng their eſtate &amp;
miniſterie, and likewiſe to the whole church.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>I confeſſe y<hi rend="sup">e</hi> al theſe inco<g ref="char:cmbAbbrStroke">̄</g>ueniences
might come of ſuche tyrannie. And therfore
the true miniſters of y<hi rend="sup">e</hi> Goſpell,<note place="margin">Good Mini<g ref="char:EOLhyphen"/>ſters preuent the newe Popedome.</note> perceiuyng
the ſubtiltie of ſatan in ſuche caſe, &amp; forſeing
his pretence, preuent ſuche thynges betime.
<pb facs="tcp:19834:78"/>
Wherfore, thei crie no leſſe againſt ſuche ti<g ref="char:EOLhyphen"/>ranny
&amp; abuſe (whe<g ref="char:cmbAbbrStroke">̄</g> thei perceiue it) then thei
haue heretofore cried againſt the tyra<g ref="char:cmbAbbrStroke">̄</g>ny and
abuſe of the Pope, and the Popiſhe churche.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>There are very fewe that doe ſo,<note place="margin">Prieſtes and Monkes tranſ<g ref="char:EOLhyphen"/>formed.</note> for
I know the greateſt part to belly gods, flat<g ref="char:EOLhyphen"/>terers,
hirelinges, who haue the good will of
the Magiſtrates and higher powers, ſpeake
as pleaſeth them whom thei ſeeke to pleaſe,
and confirme their tyrannie: In ſteede of re<g ref="char:EOLhyphen"/>prouyng
them, and fightyng in the quarrell
of the libertie of the Churche. Wherefore, if
thei haue good occaſion to call our Prieſtes
and Mo<g ref="char:cmbAbbrStroke">̄</g>kes belly gods, and falſe Shepher<g ref="char:EOLhyphen"/>des:
your preachers are not voide of the ſame
fault, thei can plaie that parte well inough.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>I would I could in all pointes diſ<g ref="char:EOLhyphen"/>proue
thee herein. But I praie thee conſider
whe<g ref="char:cmbAbbrStroke">̄</g>ce thoſe belly gods are come to vs: come
not the moſte parte of them fro<g ref="char:cmbAbbrStroke">̄</g> thoſe, whom
thou mentionedſt euen now? Thinkeſt thou
that all thoſe prieſtes and monkes, that now
hold on our ſide, are now wholy vnprieſted &amp;
vnmonked? Thinkeſt thou not that the deuil
hath ſent the<g ref="char:cmbAbbrStroke">̄</g> emongſt vs, to <gap reason="illegible" resp="#TECH" extent="2 letters">
                           <desc>••</desc>
                        </gap>aſider the Goſ<g ref="char:EOLhyphen"/>pel,
hauing inough to <gap reason="illegible" resp="#TECH" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap> his turne beſide.
Wherefore it is no meruaile, if he goe about
to ſow thoſe <gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>ermine vnder other habite and
<pb facs="tcp:19834:79"/>
                        <gap reason="illegible" resp="#TECH" extent="2 letters">
                           <desc>••</desc>
                        </gap>ler, where ſuche Apoſtates will <gap reason="illegible" resp="#TECH" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap> re<g ref="char:EOLhyphen"/>ceiued
in their <gap reason="illegible" resp="#TECH" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap> habit. For he is conten<g ref="char:EOLhyphen"/>ted
that thei vncloth y<hi rend="sup">e</hi> outward habit, ſo thei
vncloche not their prieſthood or monkehood.
But tho there be ſuche, yet thanked bee God
there are other, whiche are ready &amp; conte<g ref="char:cmbAbbrStroke">̄</g>ted
not onely to be driuen awaie and baniſhed in
maintainyng the libertie of y<hi rend="sup">e</hi> true diſcipline
of the Churche, in deſpite of tyrantes, but al<g ref="char:EOLhyphen"/>ſo
to giue their livesin ſo good a qua<gap reason="illegible" resp="#TECH" extent="2 letters">
                           <desc>••</desc>
                        </gap>ell.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>If there be any ſuche, thei <gap reason="illegible" resp="#TECH" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap> thicke
ſowe<g ref="char:cmbAbbrStroke">̄</g>, but come thin vp: and beſides that, thei
ſhall finde very fewe, either of their <gap reason="illegible" resp="#TECH" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap>,
or of the Magiſtrates or comme<g ref="char:cmbAbbrStroke">̄</g>s, that
wil ſticke to the<g ref="char:cmbAbbrStroke">̄</g> in the maintenaunce therof:
but almoſt all ſortes of men crie out againſt
the<g ref="char:cmbAbbrStroke">̄</g>, and againſt rebelles &amp; ſedicious perſons
that trouble the whole churche. Now, what
better hope of reformation, is there too be lo<g ref="char:EOLhyphen"/>ked
for at your han<g ref="char:cmbAbbrStroke">̄</g>des, then at ours? but onely
that it is like <gap reason="illegible" resp="#TECH" extent="1 span">
                           <desc>〈…〉</desc>
                        </gap> ouerthrowen with
you, then euer it was <gap reason="illegible" resp="#TECH" extent="1 span">
                           <desc>〈…〉</desc>
                        </gap>
nere) by the Popes <gap reason="illegible" resp="#TECH" extent="1 span">
                           <desc>〈…〉</desc>
                        </gap>
I dare ſaie: that I ſe already <gap reason="illegible" resp="#TECH" extent="1 span">
                           <desc>〈…〉</desc>
                        </gap>,
that vnder title of reformatio<g ref="char:cmbAbbrStroke">̄</g> by the Goſpell
ſome chriſtian Princes haue in <gap reason="illegible" resp="#TECH" extent="1 span">
                           <desc>〈…〉</desc>
                        </gap>
vſurped more, tyranny<g ref="char:punc">▪</g> ouer the Churches in
their dominion, their <gap reason="illegible" resp="#TECH" extent="1 span">
                           <desc>〈…〉</desc>
                        </gap> and his
<pb facs="tcp:19834:79"/>
adherentes in ſixe hundred yeres.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thou talkeſt at pleaſure of affectio<g ref="char:cmbAbbrStroke">̄</g>
that thou beareſt againſt vs and our religio<g ref="char:cmbAbbrStroke">̄</g>.
But in this meane while,<note place="margin">True refor<g ref="char:EOLhyphen"/>mation of the Churche.</note> thou co<g ref="char:cmbAbbrStroke">̄</g>ſidereſt not
the goodneſſe of thoſe that feare God, aſwell
Miniſters, Magiſtrates, as common people.
For, as there are good Shepherdes, whiche
faithfully execute their office, vſurpyng no<g ref="char:EOLhyphen"/>thing
ouer the Churche or Magiſtrates, but
honoryng the<g ref="char:cmbAbbrStroke">̄</g> as thei ought, according to the
worde of God: So likewiſe, are there many
true chriſtia<g ref="char:cmbAbbrStroke">̄</g> Magiſtrates, which let helping
hande, bothe to the churche, and miniſters of
theſame, not to oppreſſe the<g ref="char:cmbAbbrStroke">̄</g>, but to helpe and
further the<g ref="char:cmbAbbrStroke">̄</g> in their charge, aſmuch as either
of their offices requireth. And when this a<g ref="char:EOLhyphen"/>greme<g ref="char:cmbAbbrStroke">̄</g>t
is betwene the Magiſtrates and the
miniſters, the people whiche are committed
to their charge, do willingly frams themſel<g ref="char:EOLhyphen"/>ues,
to yeld to God and their paſtors <gap reason="illegible" resp="#TECH" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap>
his ſeruantes, the honor &amp; obedience, whiche thei owe<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>vnto
the<g ref="char:cmbAbbrStroke">̄</g>. And though the nomber of
theſe be not ſo great, as it is to be wiſhed, yet
there is good hope, that the Lorde will make
perfecte that good worke, whiche he hath be<g ref="char:EOLhyphen"/>gun
in his churche.<note place="margin">The ignora<g ref="char:cmbAbbrStroke">̄</g>ce of many.</note> For, there are many that
e<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>re rather of ignorance, then of malice! aud
for feare <gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>eaſt ſome newe tyranny ſhould bee
<pb facs="tcp:19834:80"/>
vſed ouer the Churche; the Magiſtrates and
the people, vnder colour of Miniſterie, then
for any hatred thei beare to good diſcipline.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>You ca<g ref="char:cmbAbbrStroke">̄</g> very well excuſe your <gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>aul<g ref="char:EOLhyphen"/>tes:
this is alwaies your maner, when ye ca<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLunhyphen"/>not
gainſaie that, whiche is euident to all
men, to make ſome execuſe. And yet will ye
not accepte the excuſes of other, though thei
be neuer ſo reaſonable.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>I excuſe nothing, but that that is to
be excuſed.<note place="margin">Ignoraunce worthie of blame.</note> I excuſe not y<hi rend="sup">e</hi> ignorance of thoſe
whiche are ignorant of the thinges that wee
talke of, and chiefly ſeeyng the Goſpell hath
been preached ſo long, and ſo plainly emong
the<g ref="char:cmbAbbrStroke">̄</g>. For if thei be ignoraunt, it is their owne
fault. It maie be alſo ſome preachers faults,
which haue not declared theſe things as thei
ought: neither haue had ſo greate care of the
diſcipline of y<hi rend="sup">e</hi> churche, as is requiſit. Some
<gap reason="illegible" resp="#TECH" extent="1 span">
                           <desc>〈…〉</desc>
                        </gap>,<note place="margin">Fault in the Miniſters.</note> becauſe thei are ignorant themſel<g ref="char:EOLunhyphen"/>ues,
and vnderſtand not the gouerning of the
church. Some for not caring greatly for the
flocke to the<g ref="char:cmbAbbrStroke">̄</g> committed, and not bearyng ſo
feruent a zeale to the glory of God, &amp; the edi<g ref="char:EOLhyphen"/>fication
of his churche. Some other, becauſe
thei be flatterers, and are afraied to get the<gap reason="illegible" resp="#TECH" extent="2 letters">
                           <desc>••</desc>
                        </gap>
will of men, but eſpecially of the higher ſort:
knowing that thei will not willingly ſubmit
<pb facs="tcp:19834:80"/>
the<g ref="char:cmbAbbrStroke">̄</g>ſelues to diſcipline. But how ſoeuer it be,
there is difference betweene thoſe that ſinne
ignorantly, (though it be neuer ſo groſe) and
thoſe that ſinne vpon pretenced malice. And
<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>n thother ſide,<note place="margin">Falſe detrac<g ref="char:EOLhyphen"/>tours to hin<g ref="char:EOLhyphen"/>der the diſci<g ref="char:EOLhyphen"/>pline of the Churche.</note> there are ſo many falſe repor<g ref="char:EOLhyphen"/>ters,
&amp; make bates emong men, but chiefly a<g ref="char:EOLhyphen"/>bout
princes &amp; magiſtrates, which with their
flatterers &amp; ſlanderers go about nothing els
but to hinder y<hi rend="sup">t</hi> true diſcipline bee not recei<g ref="char:EOLhyphen"/>ued,
and reſtored into the church, as of neceſ<g ref="char:EOLhyphen"/>ſitie
is requiſit. And this thei do, becauſe thei
are afraied of it the<g ref="char:cmbAbbrStroke">̄</g>ſelues, for that thei will
neither be ſubiect to god nor his church. And
theſe fellowes finde more, whiche nor onely
giue eare to theim, but alſo <gap reason="illegible" resp="#TECH" extent="1 span">
                           <desc>〈…〉</desc>
                        </gap>
detractio<g ref="char:cmbAbbrStroke">̄</g>s, then the good preachers find that
followe the true doctrine whiche thei preach.
Theſe are of the no<g ref="char:cmbAbbrStroke">̄</g>ber of thoſe deuils, which
crie out againſte the ſeruauntes of God, and
complaine of them, after thei have doen the
worſte thei can againſt them, in ſekyng to o<g ref="char:EOLhyphen"/>uerthrow
the whole miniſterie of the church,
and all true reformation.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Me thinkes we haue talked long i<g ref="char:EOLhyphen"/>nough,
of theſe maner of deuilles and poſſeſ<g ref="char:EOLhyphen"/>ſed,
whiche complaine of thoſe whom thei
haue wronged, and accuſe ſuche as haue re<g ref="char:EOLhyphen"/>ceiued
greate iniurie at their handes, tell me
<pb facs="tcp:19834:81"/>
                        <gap reason="duplicate" extent="1 page">
                           <desc>〈1 page duplicate〉</desc>
                        </gap>
                        <pb facs="tcp:19834:81"/>
                        <gap reason="duplicate" extent="1 page">
                           <desc>〈1 page duplicate〉</desc>
                        </gap>
                        <pb facs="tcp:19834:82"/>
now if thou haue any more to ſaie of other
kindes, <gap reason="illegible" resp="#TECH" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap> whiche we haue not yet ſpoken.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thou muſt further note, that thoſe
deuilles whiche complained of Chriſt, com<g ref="char:EOLhyphen"/>plained
not onely, that he tormented theim
before their tyme, but alſo made requeſte vn<g ref="char:EOLhyphen"/>to
hym, that he would not ſende theim to the
bottomeleſſe pitte, nor out of the Countrey<g ref="char:punc">▪</g>
but that he would ſuffer them there.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>What ſaieſt thou to that?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Firſt I ſaie, that all the wicked are
<gap reason="illegible" resp="#TECH" extent="1 word">
                           <desc>〈◊〉</desc>
                        </gap> offe<g ref="char:cmbAbbrStroke">̄</g>ded, whe<g ref="char:cmbAbbrStroke">̄</g> thei ſe &amp; perceiue
their iudge.<note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>ow the true Miniſters of <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>he Lorde are <gap reason="illegible" resp="#TECH" extent="2 letters">
                              <desc>••</desc>
                           </gap>dges of the <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>icked.</note> Now the miniſters of the Lorde
are as Iudges to the wicked, for that Ieſus
Chriſt conde<g ref="char:cmbAbbrStroke">̄</g>neth the<g ref="char:cmbAbbrStroke">̄</g> by the iudgement pro<g ref="char:EOLhyphen"/>nounced
vnto them by the mouth &amp; miniſte<g ref="char:EOLhyphen"/>rie
of his ſeruantes. And therfore it is writte<g ref="char:cmbAbbrStroke">̄</g>
of <hi>Ezechiel,</hi>
                        <note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>zech 22.</note> that the lorde ſent hym as iudge
of y<hi rend="sup">e</hi> people,<note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="2 letters">
                              <desc>••</desc>
                           </gap>on. 16.</note> whoſe Prophet he was. And Ie<g ref="char:EOLhyphen"/>ſus
Chriſt ſaid: that he would ſende the holie
ſpirit to his Apoſtles, whiche ſhould reproue
the worlde of ſinne, as a iudge whiche conde<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>neth
him, by the preaching of the goſpell an<g ref="char:EOLhyphen"/>nou<g ref="char:cmbAbbrStroke">̄</g>ced
by the Miniſters of theſame. For the
maner of ſpeche that Ieſus Chriſte vſeth in
this place, importeth ſo muche. And this cau<g ref="char:EOLhyphen"/>ſeth
the wicked to murmure againſt the Mi<g ref="char:EOLhyphen"/>niſters
of the lorde (as theſe wicked ſpirites)
<pb facs="tcp:19834:82"/>
when thei are conſtrained to ſe them &amp; heare
the<g ref="char:cmbAbbrStroke">̄</g>.<note place="margin">The wicked will neuer finde tyme to heare the condemna<g ref="char:EOLhyphen"/>tion.</note> Furthermore, the wicked are herein like
to thoſe wicked ſprites, whiche would alwa<g ref="char:EOLhyphen"/>yes
prolong the time, as the giltte which are
condemned to the gallowes. For, thei thinke
it won tyme, if thei maie delaie it ſo, that thei
be not conſtrained to come to acco<g ref="char:cmbAbbrStroke">̄</g>pt. Theſe
deuills denied not,<note place="margin">The reaſons of thoſe tha<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap> are conuin<g ref="char:EOLhyphen"/>ced by the word of God<g ref="char:punc">▪</g>
                        </note> but that thei had well de<g ref="char:EOLhyphen"/>ſerued
to be driuen out, and ſent to the botto<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>leſſe
pitte, becauſe thei could not deny it: but
thei feared leaſt thei ſhould be ſent thether be<g ref="char:EOLunhyphen"/>fore
that tyme. For the wicked would neuer
willyngly appere before the Iudge, &amp; there<g ref="char:EOLhyphen"/>fore
can neuer finde meete tyme to come to
iudgement. There are alſo many, whoſe co<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>ſciences
beare the<g ref="char:cmbAbbrStroke">̄</g> witneſſe, that that whiche
the true Miniſters of the Goſpell preache is
trothe: &amp; that whiche thei demau<g ref="char:cmbAbbrStroke">̄</g>de touching
the reformation of the Goſpell is very reaſo<g ref="char:EOLhyphen"/>nable.
At the leaſt thei can not gainſaie it by
the worde of God, how muche ſoeuer thei ca<g ref="char:EOLhyphen"/>lominate
againſte it. And becauſe thei haue
nothyng els to ſaie, thei complaine that the
miniſters are too earneſt and too ſharpe, and
that the people will not ſo be won. Thei ſaie
that thei muſt go ſoftly to woorke, &amp; by little
and little tary a time. But in the meane time
thei conſider not, that thei and the Miniſters
<pb facs="tcp:19834:83"/>
maie die the whileſt<g ref="char:punc">▪</g> and that it is requiſite y<hi rend="sup">•</hi>
euery man make hymſelf ready in tyme, to
giue accompt to the high Iudge, who grau<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>teth
no dela<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>e whe<g ref="char:cmbAbbrStroke">̄</g> y<hi rend="sup">•</hi> houre is come. Thei co<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>ſider
not likewiſe,<note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="1 word">
                              <desc>〈◊〉</desc>
                           </gap> with <gap reason="illegible" resp="#TECH" extent="1 word">
                              <desc>〈◊〉</desc>
                           </gap> profite is <gap reason="illegible" resp="#TECH" extent="2 letters">
                              <desc>••</desc>
                           </gap>ungerous.</note> y<hi rend="sup">•</hi> ſome hath bin taried for
more then x. or xv. yere, ſome other more then
xx. or xxx. yeres: &amp; yet thei are ſo far fro<g ref="char:cmbAbbrStroke">̄</g> ame<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>dement,
that thei are daiely worſe and worſe.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Then wee maie well ſaie by them,
that thei are the worſe for the keepyng.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thei waxe ſo euill, that after long
looking for, thei are leſſe ready to doe good,
then euer thei were. Thei ſo well determine
to amende, that when thei feele theimſelues
earneſtly preſſed, not onely in worde, but alſo
in deede, and that thei will tary no lo<g ref="char:cmbAbbrStroke">̄</g>ger, but
that y<hi rend="sup">e</hi> ſeruantes of God will at length know
if God ought to bee heard in his Churche, or
men, and if theſe Dogs, Hoggs, Foxes, and
Wolues, whiche are in the Churche, ought
alwaies to bee ſuffered: then declare thei the<g ref="char:cmbAbbrStroke">̄</g>ſelues
to be very Hogs, Dogs, Wolues and
Foxes. And while we let the time paſſe, thei
thei counterfect the ſhepe<g ref="char:punc">▪</g> But when we go
aboute by true markes<g ref="char:punc">▪</g> to knowe whether
thei be ſheepe or no, thei can not awaie with
this triall: Then ſhewe thei what thei ca<g ref="char:cmbAbbrStroke">̄</g> do.
Thei are not contented to tread vnder foote
<pb facs="tcp:19834:83"/>
the pearles,<note place="margin">Dogges and ſwine turne againſt the ſeruauntes of God.</note> whiche are caſt before them, and
the holy thynges, whiche are giuen them, as
thei ha<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>e doen of long tyme, but thei tourne
againſt the ſeruauntes of God (whiche offer
them vnto them) to bite and tread the<g ref="char:cmbAbbrStroke">̄</g> in pee<g ref="char:EOLhyphen"/>ces,<note place="margin">Matth. 7.</note>
as Ieſus Chriſt ſaieth that Doggs and
Hoggs will doe, to thoſe (whiche againſt his
commaundemente, to caſte the Pearles and
precious ſtones of his Goſpell, before them.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>It maie be,<note place="margin">The puniſh<g ref="char:EOLhyphen"/>ment of God, for too long bearyng with abuſe.</note> that the Miniſters doe
well deſerue ſuche reward. For, ſeeyng that
Ieſus Chriſt hath forbidden them, ſo to pro<g ref="char:EOLhyphen"/>phane
and ſoile his holie thynges, why haue
thei ſo long doen it, againſt the commaunde<g ref="char:EOLhyphen"/>ment
of Ieſus Chriſte.<note place="margin">The reproche of the Papiſts for pollutyng the ſacrame<g ref="char:cmbAbbrStroke">̄</g>ts in reformed Churches.</note> For in this caſe (mee
ſemeth) there is muche more diſorder emo<g ref="char:cmbAbbrStroke">̄</g>g
you that brag of the reformation of the Goſ<g ref="char:EOLhyphen"/>pell,
then emong vs whom you cal Papiſts.
For you make no difference betwene Dogs
Hogs and ſhepe, and principally in the admi<g ref="char:EOLhyphen"/>niſtration
of your Sacraments. We do not
ſo in our churches, whiche you call Popiſhe.
For whatſoeuer our curates and ſhepherdes
be, yet thei will knowe their ſheepe: and will
not receiue any (ſpecially to y<hi rend="sup">•</hi> ſupper, which
thei celebrate) without thei firſt knowe what
faith or religion thei be of. But your paſtors
and Miniſters are conſtrained to receiue in<g ref="char:EOLhyphen"/>differently,
<pb facs="tcp:19834:84"/>
all ſuche as ſhal preſent themſel<g ref="char:EOLhyphen"/>ues
to your ſupper. Your reformation is ſo
well eſtabliſhed, that if a common whore, a
theefe, a robber, or a Iewe, a Turke, come to
you, your Miniſter dare not refuſe hym, ex<g ref="char:EOLhyphen"/>cept
he will indanger hymſelf to be depoſed
fro<g ref="char:cmbAbbrStroke">̄</g> the Miniſterie, at the leaſte. Thinke you,
that offendeth vs not greatly? And that it let<g ref="char:EOLunhyphen"/>teth
not many men of good conſcience from
yelding to your ſect? For though you blame
our forme of religio<g ref="char:cmbAbbrStroke">̄</g>, yet we thinke, if we do
not better then you, wee can not lightly doe
worſe. For at the leaſt we obſerue our Cere<g ref="char:EOLhyphen"/>monies,
and that forme of diſcipline, whiche
we haue in our churches, better then you ob<g ref="char:EOLhyphen"/>ſerue
thoſe, which you ought to obſerue, if ye
had receiued y<hi rend="sup">e</hi> Goſpell, as you brag. Seyng
then that your Miniſters haue ſo long tyme
giuen to hogs &amp; dogs, thoſe thynges whiche
you eſteme to be moſte precious and holie, is
it not good reaſon, that thoſe hogs and dogs
ſhould ſhew themſelues to be ſuche, &amp; ſhould
puniſhe the diſhonour, whiche thei ſhewed to
God and his worde, and his holy Sacrame<g ref="char:cmbAbbrStroke">̄</g>t
is. For you bragge to haue all theſe thinges.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>I agree, that thei haue lingered
therein too long: and that the puniſhment
whereof thou ſpeakeſt, is very iuſt. And it
<pb facs="tcp:19834:84"/>
cannot be otherwiſe, ſeing that Ieſus Chriſt
hath foreſhewed it. For in admoniſhyng his
Apoſtles not to giue holy thynges to dogs,
nor to caſt pearles among Swine,<note place="margin">Math. 7.</note> leaſt thei
treade them vnder foote, and teare them in
peeces whiche offer them: He gaue the<g ref="char:cmbAbbrStroke">̄</g> war<g ref="char:EOLhyphen"/>nyng
hereby, propheſiyng and threatnyng
what ſhould happen vnto them, if thei failed
herein. And although our Miniſters be faul<g ref="char:EOLhyphen"/>tie
herein,<note place="margin">Thei that wil deferre the tyme with God.</note> in that thei haue deferred the time
to long, ſome for feare of diſpleaſure, &amp; ſome
for loſing of that thei haue, watching for bet<g ref="char:EOLhyphen"/>ter
opportunitie, yet are thei burthened by
diuers, to be to haſty, to wilfull, and to raſhe.
And this is the cauſe, that ſuche alwaies de<g ref="char:EOLhyphen"/>ferre
the tyme ſo long.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Therefore I feare mee thei ſhall
ſweetly abye for it one daie, &amp; ſhall then per<g ref="char:EOLhyphen"/>ceiue
what ſheepe thei haue in their flocke.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Seyng that God hath ſpoken it, we
neede not to diſpute whether it ſhall come to
paſſe or no. Or whether we ought to deferre
the tyme ſo long or no. Wee neede to deter<g ref="char:EOLhyphen"/>mine
no more, or take any other councell in
it. Thei that dooe otherwiſe declare one of
theſe two: either that thei wil controll God,
as if that whiche he hath ordeined were not
well enough, and that rule which he hath gi<g ref="char:EOLhyphen"/>uen
<pb facs="tcp:19834:85"/>
to his Church were not ſufficient: or els
ſhewe themſelues rebellious againſt him, in
not obeyng him. And therfore we ought not
to appoint or limit any time, to doe y<hi rend="sup">t</hi> whiche
he hath commaunded. For if we mynde to o<g ref="char:EOLhyphen"/>bey
hym, wee ought not to delaie any tyme,
ſeyng wee knowe his will.<note place="margin">The hypocri<g ref="char:EOLhyphen"/>ſie of thoſe whiche ſeeke excuſes.</note> And therefore I
iudge them leſſe hipocrites which ſaie plain<g ref="char:EOLhyphen"/>ly.
Lett vs caſt of this yoke wherewith thei
would yoke vs,<note place="margin">Pſalm. 2.</note> and let vs breake this bande
wherwith thei would binde vs, and let vs do
as we were wont: then thei whiche make de<g ref="char:EOLhyphen"/>lay,
and excuſe them ſelues with the tyme.
For thei dare not ſpeake ſo openly as the o<g ref="char:EOLhyphen"/>ther
doe, nor vtter their mynde, becauſe thei
are ſomewhat more ſhamefaſt and hipocrites
then the other. But whileſt thei thus deferre
the tyme, thei and their miniſters maie dye:
and then muſt thei bothe appeare before the
iudgement ſeate of God, who will neither
allowe appellation or delaie.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I am ſure if Ieſus Chriſt ſhould
haue demaunded of the Deuills which com<g ref="char:EOLhyphen"/>plained
of hym, what tyme thei would haue
hym graunt them, thei would neuer haue
founde conuenient tyme, but would as well
haue complained on hym a thouſand yeares
after, as then: Likewiſe, if God ſhould giue
<pb facs="tcp:19834:85"/>
vs our choice what tyme we ſhould obey his
commaundementes, and doe as he requireth
vs, we would be as hard to pleaſe as thei.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Therefore he demaundeth not our
aduiſe, neither putteth it to our choice, but
commaundeth:<note place="margin">The obedie<g ref="char:cmbAbbrStroke">̄</g>ce whiche we owe to God.</note> and when he commaundeth
we ought to obeye. And if we obeye not, nor
ceaſe from wickedneſſe, he hath as great po<g ref="char:EOLhyphen"/>wer
to driue vs awaie, to cauſe vs to do what
ſo euer pleaſeth hym, whether we will or no,
as he had to driue out the wicked Spirites,
whiche he caſt out whether thei would or no,
notwithſtandyng their reſiſtance, complain<g ref="char:EOLhyphen"/>tes,
and requeſtes. Though we reſiſt &amp; ſeeke
neuer ſo many waies to auoyd it, yet will he
be maiſter. Yet we haue one poinct more to
conſider in the requeſt of theſe Deuilles.
That is: that thei deſire to remaine ſtill in
the Countrey, that thei might vexe other, if
thei might no more vexe thoſe poore perſons
out of whom thei were caſt.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Thei did ſhewe by that experience,
when thei entered into the Swine whiche
fedde there by: for if thei might haue doen
worſe, thei would not haue ſpared. Ther are
many men which doe the like,<note place="margin">Deſire to doe miſchiefe.</note> when thei can not
hinder or let the worde of GOD in one
place, thei goe to an other: For thei can no
<pb facs="tcp:19834:86"/>
more be without doyng miſchiefe, then theſe
Deuilles. Wherefore thei bryng all out of
order whereſoeuer thei come, and carrie this
peſtilence with them whereſoeuer thei goe.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>I knowe many ſuche Deuilles.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>And knoweſt thou none like to the<g ref="char:cmbAbbrStroke">̄</g>
of <hi>Genezareth?</hi>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Why aſkeſt thou that queſtion?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thou knoweſt that after our Sa<g ref="char:EOLhyphen"/>uiour
Chriſt had caſt out theſe Deuilles that
wee talke of, and that thei had drouned the
Swine into whiche thei entered, the <hi>Gene<g ref="char:EOLhyphen"/>zarians</hi>
were greeued with the loſſe of their
Swine,<note place="margin">The Geneza<g ref="char:EOLhyphen"/>rian<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>.</note> and that ſuche thinges happened in
their Countrey: and therefore when thei vn<g ref="char:EOLhyphen"/>derſtoode
what Chriſt had doen to theſe poſ<g ref="char:EOLhyphen"/>ſeſſed,
thei met him and praied him to depart
their Countrey.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Me thinkes thei were muche ouer<g ref="char:EOLhyphen"/>ſeene
therein: for ſeing thei vnderſtood of the
great power of Chriſt, and what good he had
doen (not onely in theſe two poſſeſſed, but al<g ref="char:EOLhyphen"/>ſo
to all the Countrey, whiche thei keepe in
greate ſubiection and feare) thei had iuſter
occaſion to beſeche hym, yea, and with great
ſute to intreate him to tary emongeſt them,
then to praie hym to depart. For what feare
and horror was all the Countrey in, hauyng
<pb facs="tcp:19834:86"/>
theſe twoo ſo daungerous, furious, and out<g ref="char:EOLhyphen"/>ragious
poſſeſſed?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thei ſhewed the<g ref="char:cmbAbbrStroke">̄</g> ſelues herein not
onely ouerſeen, but wholy madd, and hereby
ſhewe, that thei needed not to bee ſo greeued
with the loſſe of their Swine, for that the de<g ref="char:EOLhyphen"/>clared
themſelues to be very ſwine, yea, vile
and deteſtable Swine: For thei did ſet more
by earth then by heaue<g ref="char:cmbAbbrStroke">̄</g>: thei eſtemed Swine
better then their own ſoules. For, thei might
well thinke what goodneſſe was to be found
at Chriſtes handes in recompence of them,
ſeyng he had ſuche power ouer the deuil him
ſelf. But ſeyng thei were ſuche filthy ſwine
themſelues, Chriſt would ſhewe by the wor<g ref="char:EOLhyphen"/>kyng
of theſe Deuilles in the ſwine, how he
could vſe ſuche ſwine as y<hi rend="sup">•</hi> Genezaria<g ref="char:cmbAbbrStroke">̄</g>s were
and all ſuche other as wer giue<g ref="char:cmbAbbrStroke">̄</g> ouer by gods
iuſt iudgements, according to their deſertes.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Becauſe thei were verie ſwine the<g ref="char:cmbAbbrStroke">̄</g> ſelues,
peraduenture thei were afraied, leaſt
he would likewiſe haue vſed them ſo.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>But to driue awaie Chriſte,<note place="margin">The true meane to driue awaie the Deuill.</note> who
hath power to driue awaie deuills, is not the
waie to flie fro<g ref="char:cmbAbbrStroke">̄</g> the deuill, but to receiue hym.
Wherefore the beſt waie to driue him awaie
is to become the Sheepe of Ieſus Chriſte,
who is come to tranſforme Dogges, Hog<g ref="char:EOLhyphen"/>ges,
<pb facs="tcp:19834:87"/>
and Wolues into ſhepe and La<g ref="char:cmbAbbrStroke">̄</g>bes,<note place="margin">Eſa. 11. 2<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>.</note> and
to bee their ſhepeheard, as Eſaie propheſied.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Thou diddeſt aſke mee now, if I
knewe any that were like theſe Genezaria<g ref="char:cmbAbbrStroke">̄</g>s,
I praie thee tell me thy ſelf, who be thei that
be like them.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Although the Genezarians were
greeued for the loſſe of their ſwine, yet ſainct
Luke teacheth an other poincte,<note place="margin">Luke. 8.</note> that cauſed
them to doe, as thei did to Chriſte.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>What ſaieth he?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thei that were in great terror and
feare, ſeyng Chriſte doe as he did. For, if thei
had been onelymoued w<hi rend="sup">t</hi> the loſſe, thei would
ſkante haue intreated hym,<note place="margin">Feare of the power of god without taſte of the good<g ref="char:EOLhyphen"/>neſſe thereof.</note> to departe their
Countrey, but would rather haue vſed com<g ref="char:EOLhyphen"/>maundementes,
threatnynges, yea, and per<g ref="char:EOLhyphen"/>aduenture
haue laied handes on hym (if God
would haue permitted.) But thei were aſto<g ref="char:EOLhyphen"/>nied
at the power and diuine vertue, whiche
Ieſus Chriſte ſhewed before their eyes in
that cou<g ref="char:cmbAbbrStroke">̄</g>trey, by ſo merueilous a worke: and
therefore thei flattered hym, rather for feare,
then loue. And where theſe deſired hym to
departe their Countrey,<note place="margin">Matth. 8.</note> the poore poſſeſſed,
whom he had healed,<note place="margin">Marke. 5.</note> offer to followe hym as
his diſciples,<note place="margin">Luke. 8.</note> whether ſo euer he goe.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Therby thei ſhewe, y<hi rend="sup">t</hi> Ieſus Chriſt
<pb facs="tcp:19834:87"/>
hath ſo deliuered them, fro<g ref="char:cmbAbbrStroke">̄</g> the power of the
Deuill, that thei are leſſe poſſeſſed, then the
other of the countrey. For, if the Deuill had
not had greate power of the Genezarians,
thei would rather haue yeelded to Ieſus
Chriſt, and followed hym as Diſciples, then
to haue driuen hym out of their Countrey.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>That is certaine. For it had been
better for them, to haue departed their coun<g ref="char:EOLhyphen"/>trey
themſelues, yea, to haue left wiues and
Children, then euer to haue ſuffered Ieſus
Chriſt to depart from them. And therefore if
we well conſider the worke of Ieſus Chriſt,
as well in the poſſeſſed whiche he healed, as
in the Genezarians, we maie by them learne
to knowe the diffrence, that is betwene thoſe
that effectually taſte of the grace of the Goſ<g ref="char:EOLhyphen"/>pell,
and ſuche as haue not taſted thereof as
thei ought. Theſe poore poſſeſſed taſted ther<g ref="char:EOLhyphen"/>of:<note place="margin">Diuers know<g ref="char:EOLhyphen"/>ledge of the Goſpell.</note>
and therefore thei eſtemed nothyng in the
worlde ſo muche as Ieſus Chriſt, but offered
themſelues to followe hym, whatſoeuer did
happen. Contrariwiſe the Genezarians ta<g ref="char:EOLhyphen"/>ſted
not of this grace, but had onely a know<g ref="char:EOLhyphen"/>ledge
of the diuine power, whiche thei ſawe
in Ieſus Chriſte, whiche knowledge made
theim to feare hym, but taught theim not to
loue hym, and followe hym, thereby to bee
<pb facs="tcp:19834:88"/>
made partakers of greater goodes, without
co<g ref="char:cmbAbbrStroke">̄</g>pariſon then that was, which thei thought
he had ſpoiled them. The moſte part of men
are thus diſpoſed to Godward:<note place="margin">Feare of God without any loue towards hym.</note> becauſe thei
knowe the power he hath to puniſh, thei fear
hym. This feare cauſeth them to honour and
worſhip hym, but not hartely: thei feare hym
as wicked ſubiectes feare their Prince, who<g ref="char:cmbAbbrStroke">̄</g>
thei honour and reuerence againſt their wil<g ref="char:EOLhyphen"/>les,
for feare of his power: And therefore all
the honour and ſeruice, that thei doe to hym,
is but onely fained. So the greateſt parte of
men feare and honor God, but yet thei wiſhe
hym ſo farre from theim, that thei might ne<g ref="char:EOLhyphen"/>uer
heare ſpeake of hym, or haue to doe with
hym. All thei that haue not taſted the ſwete<g ref="char:EOLhyphen"/>neſſe
of the goodneſſe of GOD, are lead by
ſuche Spirite and affection towardes hym.
And this is the cauſe, that ſo fewe receiueth
the Goſpell as thei might. For, ſeeyng it is
hard,<note place="margin">The cauſe that letteth many from followyng the Goſpell.</note> yea, &amp; impoſſible to followe it, but that
it wil bring ſome incommoditie, bothe to the
bodie and goodes, of thoſe that faithfully fol<g ref="char:EOLhyphen"/>lowe
it, it ſeemeth to bryng alwaies euill
lucke followeth it.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Yet there is no man but will brag
and ſaie, that he followeth the Goſpell.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>That is true, but the moſt parte
<pb facs="tcp:19834:88"/>
would haue ſuche a Chriſte as the <hi>Geneza<g ref="char:EOLhyphen"/>rians</hi>
deſired to haue: that is, that thei might
not loſe their Swine by hym: thei would al<g ref="char:EOLhyphen"/>ſo
haue ſuche a Goſpell.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>There are ſome that are not onely
contented that the Goſpell coſt them no<g ref="char:EOLhyphen"/>thyng,<note place="margin">Suche ſwin<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap> as bothe re<g ref="char:EOLhyphen"/>iect Chriſt themſelues and cauſe o<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>ther to doe the like.</note>
but thei would gaine and be enriched
vnder colour of the ſame.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>I praie thee <hi>Tobie</hi> ſhew me what is
the cauſe that Popes, Cardinalls, Biſhops,
Prieſtes, and Monkes reſiſt the Goſpell ſo
ſtoutly, and perſecute it ſo cruelly?</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Thei will not tel thee that: for thei
ſaie, it is thei that maintaine the Goſpell,
and thoſe who<g ref="char:cmbAbbrStroke">̄</g> thei perſecute are Heretickes.</p>
                  </sp>
                  <sp>
                     <speaker>Theo<g ref="char:punc">▪</g>
                     </speaker>
                     <p>And what cauſeth the doctrine of
the Goſpell to bee hereſie to them? None o<g ref="char:EOLhyphen"/>ther
thyng, but that thei feare if it ſhould bee
receiued &amp; practiſed as it ought to be amon<g ref="char:EOLhyphen"/>geſt
Chriſtians, thei ſhould be driuen out of
their ſtoyes and ſtalles, wherein thei are fed
as fat as Millers Swine: for thei had rather
be ſwine to Sathan and Antichriſt to be fat<g ref="char:EOLhyphen"/>ly
fed in their Stoyes as thei are, then to be
ſheepe of the flock of Ieſus Chriſt, or labou<g ref="char:EOLhyphen"/>ryng
Oxen in the harueſt of the Lord. Thoſe
likewiſe whiche are of alliaunce to them, ei<g ref="char:EOLhyphen"/>ther
by parentage, conſanguinitie, or affini<g ref="char:EOLhyphen"/>ty,
<pb facs="tcp:19834:89"/>
or by any other meane, and ſpecially thoſe
whiche ſerue them, and liue of their deceite,
ſet more by theſe fatt Swine, then by Ieſus
Chriſt the true ſheapheards of their ſoules.
For theſe Swine fatten the porredge with
their fatt, or at the leaſt vnfatte<g ref="char:cmbAbbrStroke">̄</g> them not, but
vnfatten inough of others, to fatten their pa<g ref="char:EOLhyphen"/>rentes,
affines, freendes, and other maintai<g ref="char:EOLhyphen"/>ners
of their Mother holy Churche, whiche
Mother haue fed them ſo fat. Wherefore, it
is no maruaile though thei be lothe to leaue
her, or to be weaned fro<g ref="char:cmbAbbrStroke">̄</g> ſuche breaſts. There
is an other ſorte, whiche though thei receiue
no profite of ſuche ſwine, yea, and knowe the
trothe of the Goſpell: neuertheleſſe, thei had
rather be ridd of Ieſus Chriſt, and driue him
out of their Countrey, then thei would driue
out ſuche ſwine, becauſe thei feare leaſt ſuch
chaunge ſhould trouble them, and leaſt thei
ſhould haue ſome hinderance touching their
bodies or temporall goods. To be ſhorte: we
ſee daiely if there bee any talke of the kyng<g ref="char:EOLhyphen"/>dome
of Chriſte, the like that happened to
<hi>Herode</hi> and thoſe of <hi>Ieruſalem,</hi> when Ieſus
Chriſt was borne.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Why? what happened to them.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Sainct Mathew ſaieth:<note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>ath. 2.</note> that when
by meane of the wiſe men whiche came to
<pb facs="tcp:19834:89"/>
worſhippe Chriſt, newes came to <hi>Ieruſalem</hi>
that the Kyng of the Iewes was borne, not
only <hi>Herode,</hi> but al the Cities of <hi>Ieruſalem</hi>
was troubled with hym.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>It is no meruaile though the Ty<g ref="char:EOLhyphen"/>rau<g ref="char:cmbAbbrStroke">̄</g>t
<hi>Herode</hi> was troubled, for he feared the
loſſe of his kyngdome, whiche by right belo<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>ged
not to hym.<note place="margin">Me<g ref="char:cmbAbbrStroke">̄</g> troub at the b<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap> of Ieſus Chriſt.</note> But what needed thei of <hi>Ie<g ref="char:EOLhyphen"/>ruſalem</hi>
to bee troubled with ſuche newes?
Had thei not greater occaſion to reioyce?
For beſides that Meſſias was promiſed to
them, at whoſe handes thei looked for full &amp;
perfect reſtoryng of all thynges: it is to bee
doubted, but thei had rather haue a Kyng of
their owne Countrey and blood, then ſuch a
ſtraunger and Tyraunt as <hi>Herode</hi> was.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thou ſaieſt troth, and therefore the
faithfull whiche were the true <hi>Iſraelites</hi> a<g ref="char:EOLhyphen"/>mong
thoſe people, reioyced very much whe<g ref="char:cmbAbbrStroke">̄</g>
thei heard of the birth of Ieſus Chriſt, their
Kyng, their ſauiour and redeemer.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Wee haue good witneſſe thereof,
and namely in the Sheepheards to whom it
was firſt ſhewed, and after in <hi>Simeon,</hi> which
ſo longed to ſee that great goodneſſe of God
whiche he ſawe.<note place="margin">Luke. <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>.</note>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>The other whiche were carnall and
worldly menne, and not true Iſraelites, but
<pb facs="tcp:19834:90"/>
onely in name, denied that Herode would
not ſo eaſily leaue his kyngdom, and that the
Romanes would not ſuffer any other prince
to raigne in Iuda, but themſelues, and thoſe
appoincted by them. Whereby thei thought
that there muſt needes be greate chaunge in
Iurie: and this chaunge could not bee with<g ref="char:EOLhyphen"/>out
great warres &amp; troubles: whiche ſhould
greatly trouble the common ſtate, and ſo be<g ref="char:EOLhyphen"/>come
hinderaunce vnto theim. And becauſe
thei would liue in quietneſſe, thei had rather
remaine in the ſtate wherein thei were, (tho
it were miſerable) then fall into thoſe trou<g ref="char:EOLhyphen"/>bles,
whiche thei thought would be greater.
For, thei were already vſed to this yoke, and
therfore thei thought it not ſo heauie, as thei
did at the firſt, before thei were vſed to it.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Mee thinkes neither Herode nor
the Iewes,<note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>e vaine <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>re that ty<g ref="char:EOLhyphen"/>
                           <gap reason="illegible" resp="#TECH" extent="2 letters">
                              <desc>••</desc>
                           </gap>nts haue, <gap reason="illegible" resp="#TECH" extent="1 word">
                              <desc>〈◊〉</desc>
                           </gap> the Go<g ref="char:EOLhyphen"/>
                           <gap reason="illegible" resp="#TECH" extent="2 letters">
                              <desc>••</desc>
                           </gap>ll ſhould <gap reason="illegible" resp="#TECH" extent="2 letters">
                              <desc>••</desc>
                           </gap>der their <gap reason="illegible" resp="#TECH" extent="2 letters">
                              <desc>••</desc>
                           </gap>gdome.</note> neded to feare that, ſeyng Chriſt
came not to raigne after the maner of world<g ref="char:EOLhyphen"/>ly
kynges, as he hymſelf witneſſeth. There<g ref="char:EOLhyphen"/>fore
neither Herode, nor the Romanes neded
to feare, that he ſhould take awaie their poſ<g ref="char:EOLhyphen"/>ſeſſion,<note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="2 letters">
                              <desc>••</desc>
                           </gap>th. 18.</note>
neither the Iewes,<note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="1 word">
                              <desc>〈◊〉</desc>
                           </gap>. 6. 18.</note> that he ſhould
trouble their Countrey, in takyng of their
Kyngdome.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>That is verie true: But the ſtate
was then as we ſe it now, whe<g ref="char:cmbAbbrStroke">̄</g> Ieſus Chriſt
<pb facs="tcp:19834:90"/>
ſheweth hym ſelf to the worlde, by the Prea<g ref="char:EOLhyphen"/>chyng
of the Goſpell. For, why doe tyraun<g ref="char:EOLhyphen"/>tes
perſecute it? But becauſe thei feare (like
Herode) leaſte it ſhould hinder their Kyng<g ref="char:EOLhyphen"/>dome?
And how many are there, that would
be glad to be lightened, of the Romiſhe An<g ref="char:EOLhyphen"/>tichriſt
yoke,<note place="margin">Worldly quietneſſe, preferred be<g ref="char:EOLunhyphen"/>fore the quietneſſe o<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap> the conſcie<g ref="char:cmbAbbrStroke">̄</g>c<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>
                        </note> &amp; haue greater libertie, whiche
notwithſtandyng had rather beare it, then
by ſuffryng neuer ſo little trouble, to bee de<g ref="char:EOLhyphen"/>liuered
by meanes of the Goſpell: Thereby
we may well perceiue, what care ſuche haue
of their ſoules or Saluation. None but the
true children of God eſteeme Ieſus Chriſte,
and his Goſpell, better then their Swine:
and therefore, are alwaies ready to forſake
all, rather then Ieſus Chriſte, to abide all
daungers, rather then ſuffer hym to departe
from them: yea, to keepe hym with them, as
muche as thei can with all their might, and
to followe hym whether ſoeuer he goe, for
thei eſteeme the libertie of their conſcience
more, then all the Kyngdomes or Lordſhips
of the worlde.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Are there not ſome emo<g ref="char:cmbAbbrStroke">̄</g>g you, that
bragge of the reformatio<g ref="char:cmbAbbrStroke">̄</g> of the Goſpell, that
are like thoſe that thou talkeſt of?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>There are more the<g ref="char:cmbAbbrStroke">̄</g> I would wiſh.
For there are many, that although thei ſe an
<pb facs="tcp:19834:91"/>
vnſpeakeable confuſion in the Churche of
God,<note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="2 letters">
                              <desc>••</desc>
                           </gap>ei that re<gap reason="illegible" resp="#TECH" extent="3 letters">
                              <desc>•••</desc>
                           </gap> the diſci<g ref="char:EOLhyphen"/>
                           <gap reason="illegible" resp="#TECH" extent="2 letters">
                              <desc>••</desc>
                           </gap>ne of the <gap reason="illegible" resp="#TECH" extent="2 letters">
                              <desc>••</desc>
                           </gap>urche to <gap reason="illegible" resp="#TECH" extent="2 letters">
                              <desc>••</desc>
                           </gap>oyd trou<g ref="char:EOLhyphen"/>
                           <gap reason="illegible" resp="#TECH" extent="3 letters">
                              <desc>•••</desc>
                           </gap>.</note> and in all eſtates: yet thei will heare of
no better reformation, then that whiche thei
haue, becauſe their bodies are in quiete and
reſt. Wherefore, thei feare if any ſhould goe
aboute, to eſtabliſhe better order, (to th'ende
that God bee not diſhonoured as he is, and
the people better inſtructed and ordered) leſt
ſome troubles might ariſe, whiche ſhould
trouble that worldly quietneſſe, wherin thei
would liue. And therefore, thei had rather
roote in the mire, and ſuffer other to roote
with the<g ref="char:cmbAbbrStroke">̄</g>, then to haue thoſe troubles whiche
thei ſo ſore feare. Wherein thei are greatly
deceiued: for the meane to liue in quiet, is
not to caſte of the yoke of Ieſus Chriſte,<note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>he yoke of <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>hriſt and <gap reason="illegible" resp="#TECH" extent="2 letters">
                              <desc>••</desc>
                           </gap>e yoke of <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>athan.</note> but
to embrace it: and thei muſt neceſſarily bear
the yoke of Sathan, whiche will not beare
Chriſtes yoke.<note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>ath. 11.</note> Now it is eaſie to Iudge,
whiche of the twoo is lighter and eaſier to
be borne, and which bringeth greater quiet<g ref="char:EOLhyphen"/>neſſe
(by all meanes) vnto man. For as Ie<g ref="char:EOLhyphen"/>ſus
Chriſt witneſſeth that his yoke is light,
pleaſaunt, and amiable, ſo he promiſeth qui<g ref="char:EOLhyphen"/>etneſſe
to the ſoules and conſciences of thoſe
whiche beare it, and ſubmitte themſelues to
hym and his Diſcipline, and followe him as
their Maiſter.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:91"/>
                     <speaker>Tobie.</speaker>
                     <p>I doubt not but theſe of whom thou
ſpeakeſt, doe proue to their coſte, that whiche
thou ſaieſt: and thinkeſt by that meane, to a<g ref="char:EOLhyphen"/>uoide
a light and eaſie paine, are deceiued,
finde for one paine an hundreth.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>If ſuche men knewe what it were,
to ſerue God from the bottome of their hart,
thei would not thinke or trouble: for there is
no paine in ſeruyng God, but onely in ſer<g ref="char:EOLhyphen"/>uyng
the Deuill. For none ſerue GOD as
thei ought, but ſerue hym with good harte:
and to ſerue with good harte, is ſo farre fro<g ref="char:cmbAbbrStroke">̄</g>
beyng paine, that contrariwiſe, it is a ſingu<g ref="char:EOLhyphen"/>lar
pleaſure to vs: and as for thoſe that ſerue
the Deuill, although thei take pleaſure in e<g ref="char:EOLhyphen"/>uill
doyng (for that it is more naturall to the<g ref="char:cmbAbbrStroke">̄</g>
then to doe well) yet thei ſerue hym as bonde
and ſlaues, and the pleaſures that thei haue
in ſeruyng hym, are like the pleaſures of the
ſicke. Who (contrary to the councell of the
Phiſition) eate and drinke that, whiche deli<g ref="char:EOLhyphen"/>teth
their phantaſie, and afterwarde become
ſicker thereby.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Wee haue alreadie ſpoken hereto<g ref="char:EOLhyphen"/>fore
of thoſe, whiche are contented to haue
the Goſpell and Religion, onely in outward
ſhewe. Me thinkes wee maie well ioyne the<g ref="char:cmbAbbrStroke">̄</g>
with theſe, of whiche wee now talke.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:92"/>
                     <speaker>Theo.</speaker>
                     <p>Wee maie well ſo doe.</p>
                  </sp>
                  <sp>
                     <speaker>Tobie.</speaker>
                     <p>Seyng wee haue ſufficiently and
largely talked, of the old and newe Geneza<g ref="char:EOLhyphen"/>rians;
tell vs if thou haue any more to ſaie,
touching the poſſeſſed, of whom thou madeſt
mention before.</p>
                  </sp>
                  <sp>
                     <speaker>Theophrast.</speaker>
                     <p>I haue muche more to
ſaie: but we will leaue of that
till an other tyme.</p>
                  </sp>
                  <trailer>FINIS.</trailer>
               </div>
            </body>
         </text>
         <text xml:lang="eng">
            <front>
               <div type="title_page">
                  <pb facs="tcp:19834:92" rendition="simple:additions"/>
                  <p>THE
SECOND PART
<hi>OF THE DEMO<g ref="char:EOLhyphen"/>NIACKE</hi>
VVORLDE,
or worlde poſſeſſed
<hi>with Diuels, contei<g ref="char:EOLhyphen"/>ning</hi>
three Dia<g ref="char:EOLhyphen"/>logues:
<list>
                        <item>1. Of Familiar Diuels.</item>
                        <item>2. Of Lunaticke Diuels.</item>
                        <item>3. Of the coniuring of Diuels.</item>
                     </list>
                  </p>
                  <p>Tranſlated out of French into En<g ref="char:EOLhyphen"/>gliſh
by T. S. Gentleman.</p>
                  <p>
                     <g ref="char:leaf">❧</g> 
                     <hi>Imprinted at Lon<g ref="char:EOLhyphen"/>don</hi>
for Iohn Perin, and are
<hi>to bee ſolde in Paules Church-yard,</hi>
at the ſigne of the Angel.
1583.</p>
               </div>
            </front>
            <body>
               <div n="4" type="dialogue">
                  <gap reason="missing" extent="1 page">
                     <desc>〈1 page missing〉</desc>
                  </gap>
                  <pb facs="tcp:19834:93"/>
                  <p>he had heard him more at large, hee was a
greate deale the rather deſirous to deliuer
him, then euer he was before.</p>
                  <sp>
                     <speaker>To.</speaker>
                     <p>If he had continued ſtil in that mind,
it had byn much better for him.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>That is true indeede. But be<g ref="char:EOLhyphen"/>cauſe
there was no true feare of GOD in
him, neither yet had taken deep &amp; good roo<g ref="char:EOLhyphen"/>ting
in his hart, it forthwith vaniſhed cleane
away, when he was preſſed to the contrary,
and neuer ſtraue to withſtand the crueltye
of the Iewes. And yet hee ſhewed him<g ref="char:EOLhyphen"/>ſelf
to beare more reuerence vnto the name
of GOD, then a great many of thoſe,
who would at this daye, be taken not on<g ref="char:EOLhyphen"/>ly
for Chriſtians, but alſo for the very ſtaies
and pillers of the fayth. For, although
they know well inough, that the cauſes
which come before them, concerne the glo<g ref="char:EOLhyphen"/>ry
of GOD, and his Churche, yet haue
they leſſe care to giue iudgement and con<g ref="char:EOLhyphen"/>demne
them, without further enquiring,
what were the beſt way for the<g ref="char:cmbAbbrStroke">̄</g> to take, ma<g ref="char:EOLhyphen"/>king
lighter account of giuing iudgement
on them, then of the leaſt cauſe in y<hi rend="sup">•</hi> worlde,
whether it were of a money matter, or of a<g ref="char:EOLhyphen"/>ny
other worldly thing whatſoeuer.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:93"/>
                     <speaker>Tob.</speaker>
                     <p>If there were in them but that
feare which they ought to haue, in condem<g ref="char:EOLhyphen"/>ning
the cauſe of God, vnder the name
and tytle of hereſie, mee thinketh they
ſhoulde therein, bee more circumſpect and
diſcreete. And for mine owne part, as igno<g ref="char:EOLhyphen"/>raunt
&amp; vnlearned as I am, yet I euer ab<g ref="char:EOLhyphen"/>horred
theſe fire tormentors, who ſo little
eſteemed of the liues of men, eſpecially in
ſuch a cauſe.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Truely, if thy firſte reaſon
which thou haſt alleadged would not ſerue
them, mee thinketh that the ſecond which
thou euen nowe diddeſt touche, might
right well ſuffyce, for them to caſt, I will
not ſay, a litle water into their Wyne, but
into their fires. For to take away the
liues of menne, is no ſmall matter in the
ſight of the Lorde. But the offence is a
great deale more haynous, when as menne
for Gods cauſe, ſhall take life away from
ſuche, as ſhoulde rather bee preſerued,
and ſuche alſo as ſhoulde bee in moſte
eſtimation, with Princes and Magi<g ref="char:EOLhyphen"/>ſtrates.</p>
                     <p>Thus then thou ſeeſt what an inconue<g ref="char:EOLhyphen"/>nience
pryde bringeth with it, to thoſe that
<pb facs="tcp:19834:94"/>
proude and arrogant: For, ſeeing they pre<g ref="char:EOLhyphen"/>ſume
ſo muche of them ſelues as that they
will not once vouchſafe to entertayne the
ſeruauntes of God, and to bee taught
by them, as they had neede, it is impoſſible
for them to vnderſtande the trueth, becauſe
they will at no hande vnderſtande it.
And contrariwiſe,<note place="margin">Ieſus Chriſt is ſchoolemaiſter to the humble, and not to the proude.</note> as Ieſus Chriſte ſhew<g ref="char:EOLhyphen"/>ed
him ſelfe to bee the Teacher and May<g ref="char:EOLhyphen"/>ſter
of the humble and meeke, euen ſo
reiecteth he out of his Schoole, all highe
mynded, proude, and preſumptuous per<g ref="char:EOLhyphen"/>ſons.
And therefore hee gaue thankes to
God his Father, in that he had reuealed his
will and trueth vnto the poore in ſpirite,<note place="margin">Math. 11.</note>
and hidde it from the mighty and great men
of the worlde.<note place="margin">Iſaiah. 66.</note> For, there are none but the
poore and meeke in ſpirite which are capa<g ref="char:EOLhyphen"/>ble
thereof.</p>
                     <p>
                        <hi>And therefore, the Lorde ſayeth by the
Prophete</hi> Iſaiah, Whom will I regarde,
but onelie the afflicted, and contrite in
hearte and mynde, and him, who trem<g ref="char:EOLhyphen"/>bleth
at my woordes?<note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="1 span">
                              <desc>〈…〉</desc>
                           </gap>.</note> Saynt Paule <hi>alſo
telleth the</hi> Corinthians, <hi>That the</hi> Lorde
hath not called manye wiſe, ſtronge,
riche, and honourable menne of the
<pb facs="tcp:19834:94"/>
worlde: But the moſte feeble, moſte
vyle, and moſte contemptible. <hi>It is
alſo written,</hi>
                        <note place="margin">1. Pet. 5.</note> That GOD reſiſteth the
proude, and giueth grace to the hum<g ref="char:EOLhyphen"/>ble.
<hi>And therefore Saynt</hi> Paule, <hi>dili<g ref="char:EOLhyphen"/>gentlye
admoniſheth all Chriſtians not to
eſteeme,</hi>
                        <note place="margin">Rom. 12.</note> 
                        <hi>nor preſume ouer muche of them
ſelues.</hi>
                        <note place="margin">Philip. 2.</note>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>True it is indeede, that humility
and honour, ſeldome or neuer agree quietly
together.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>That is moſt true. For, wher<g ref="char:EOLhyphen"/>as
humilitie is not, there cannot be a tea<g ref="char:EOLhyphen"/>cheable,
and well diſpoſed hearte to re<g ref="char:EOLhyphen"/>ceiue
doctrine and diſcipline: Which thing
Saynt <hi>Auguſtine</hi> confeſſeth to haue found
in him ſelfe by experience,<note place="margin">
                           <hi>S. Aug.</hi> in his 3. Booke 5. Chap. of <hi>Con<g ref="char:EOLhyphen"/>feſſ.</hi>
                        </note> ſaying in this
manner. I then determined to applye my
mynde to the ſtudy of the holy Scriptures,
that I might ſee what they were. And
beholde,<note place="margin">The confeſſion of <hi>S. Aug.</hi> as concerning the pride, whiche hindred him fro<g ref="char:cmbAbbrStroke">̄</g> profiting in th<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap> holy ſcriptures.</note> I ſaw a thinge that was neuer
knowne to the proude, nor opened to chil<g ref="char:EOLhyphen"/>dren,
but was lowly in his goyng, and ve<g ref="char:EOLhyphen"/>rie
high in his arryning, &amp; whiche brought
greate profite, and hidden ſecretes. And
as for my ſelfe, I was euen ſuche a one,
<pb facs="tcp:19834:95"/>
as that I was not able to make anye en<g ref="char:EOLhyphen"/>traunce
into it, or yet ſtoupe ſo lowe, as
once to be able to put my head into y<hi rend="sup">e</hi> intres
therof. For I was not then of the opynion
whereof I now ſpeake, when I looked vp<g ref="char:EOLhyphen"/>pon
this peece of Scripture, but thought
it vnworthy to be compared to <hi>Tullies</hi> dig<g ref="char:EOLhyphen"/>nitie.
For, my greate pryde coulde no<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>
away with the baſeneſſe thereof, and ther<g ref="char:EOLhyphen"/>fore
it fled from mee: Neyther was my
wytte ſo ſharpe, as that it was once able
to pearſe into it, and yet it was ſuche, as
grewe vp amongeſt the baſeſt and mea<g ref="char:EOLhyphen"/>neſt.
Howebeeit, I might haue vouchſa<g ref="char:EOLhyphen"/>fed
to haue beene lowlie. And becauſe I
was highe mynded, I thought my ſelfe to
be a great Clearke. Heere wee ſee howe
Saynte <hi>Auguſtine</hi> confeſſeth, that whiles
he flattered himſelfe, and eſteemed ſo much
of his owne knowledge, and of the pride of
his mynde, as that he continually diſdayned
and contemned the holy Scriptures. And
although hee had a mynde oftentimes to
giue him ſelfe to the ſtudie of them, it was
ſo farre of that he found any taſte or ſauour
in them, as that hee founde<g ref="char:punc">▪</g> leſſe ſauour in
them at that time, then he did at the firſte.
<pb facs="tcp:19834:95"/>
For, hee thought them to bee nothing in
reſpecte of the eloquence, and knowledge
which hee founde in the Bookes of <hi>Tullie</hi>
and of the reſt of the heathen Philoſophers.
But, after that this his pryde was come
downe and abaſed, and the opinion whiche
he had of him ſelfe and of his knowledge,
hee was of an opinion, cleane contrarye
to his firſt: And then, hee right well per<g ref="char:EOLhyphen"/>ceyued,
all humane eloquence, and Phy<g ref="char:EOLhyphen"/>loſophie,
to be no better then bladders ſtuft
full of wind, and of no ſubſtance in reſpect
of the holye Scriptures: although to the
outwarde apparaunce they made a farre
gallanter muſter and ſhewe. And therfore,
whiles the eyes of Saynt <hi>Auguſtines</hi> vn<g ref="char:EOLhyphen"/>derſtanding
were blyndfolded with y<hi rend="sup">e</hi> falſe
opinion which he had of him ſelfe, he had the
more hoodwinked them with this pompe &amp;
falſe apparaunce.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>There are at this day, a greate
many in the worlde,<note place="margin">There are ma<g ref="char:EOLhyphen"/>nye, that will counterfeit S. <hi>Auguſtines</hi> pride, but they will not follow his humilitie.</note> who are in the ſelfe
and ſame predicament, that Saynt <hi>Augu<g ref="char:EOLhyphen"/>ſtine</hi>
was in, at that time. But I know
not, whether GOD will giue them that
grace, which he gaue vnto him, to let them
<pb facs="tcp:19834:96"/>
vnderſtande their pride, that thereby they
might be humbled, and for the falſe opinion
which they haue of their eloquence, know<g ref="char:EOLhyphen"/>ledge
and wiſedome, to acknowledge them
ſelues to be ſuche fooles, and blockeheaded
beaſtes as indeede they are, to the end they
might bee made apte and Teacheable
Schollers in the Schoole of the woorde of
God. For, there are ſuch a number of Po<g ref="char:EOLhyphen"/>eticall
braynes, &amp; ſo learned in the tongues
and in humayne Philoſophy: that they doe
not onely make ſmal accompt of the books
of the holy Scriptures, in compariſon of
their Heatheniſhe volumes: as that, which
is of all other the moſte vyle, they eſteeme
of them no better, then of the Dreames of
olde doatyng fooles, and of doating olde
wyues tales. And as for mine own part,
let them haue as great knowledge as they
will, vntill they burſt with all, I wil eſteem
of the<g ref="char:cmbAbbrStroke">̄</g> no whit y<hi rend="sup">•</hi> more, if they be not honeſt
men, and haue the feare of God before their
eyes.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Thou toucheſt now a diſeaſe,
which at this day raygneth more then euer
it did, yea, and that amongſt ſuch as beare
<pb facs="tcp:19834:96"/>
the name of Chriſtians, which is the cauſe
that we haue ſo many Libertine Atheiſtes,<note place="margin">Libertine A<g ref="char:EOLhyphen"/>theiſts.</note>
who ſcorne and laughe at all Religions.
And although they are not in trueth, ſetled
in any Religion, yet forſooth they woulde
not hee thought to be vtterly voyde of Re<g ref="char:EOLhyphen"/>ligion.
And therefore, becauſe they are
of no religion, they are neuertheleſſe of all
Religions, in what Countries ſoeuer they
come vnto. For, they ſhoote at none other
marke, but temporizing, or ſeruing of
times, with euery man, a Papiſt amongſt
Papiſtes, an Epicure with Epicures, an
Atheiſt, with Atheiſtes, and to be ſhorte, a
Diuel amongſt Diuels, for they wil not be
diſquieted eyther in body or mynd neyther
yet hazarde eyther bodye or goodes. And
therefore, they will not greatly frame them
ſelues neyther after Ieſus Chriſte, nor af<g ref="char:EOLhyphen"/>ter
the Pope, neyther after the Goſpell,
nor after the Maſſe, nor yet after any con<g ref="char:EOLhyphen"/>trouerſie
that is at this day for Religion a<g ref="char:EOLhyphen"/>mo<g ref="char:cmbAbbrStroke">̄</g>gſt
Chriſtians, without perhaps ſome of
them ſuſtaine ſome particular loſſe therby.
For, if eyther gayne, or loſſe fall out vnto
them on eyther ſide, they will counterfayte
zeale in that Religion whiche they thinke
<pb facs="tcp:19834:97"/>
will bee moſte for their profite, and whiche
they ſuppoſe will beſte agree with that,
which they deſire to haue heere in this life,
as wee haue a manifeſt example, chiefly, in
the Prelates and Beneficed men of the
Popiſhe Churche. For, if they did be<g ref="char:EOLhyphen"/>leeue
that there were a GOD in heauen,
and anye true religion, whereby their life
and conuerſation ought to bee gouerned,
and that they ſhoulde render an accounte
thereof in the day of Iudgement, they
woulde ſurely, be other maner of men, then
in deede they are. Howebeit, they right
well ſhew, as wel by their doctrine, as alſo
by their life and conuerſation, that they
haue as much mynde of God, as haue bruite
beaſtes, and doe as muche eſteeme of the
immortality of their ſoules, as of the ſoules
of their horſes and moyles. And therfore,
all the zeale which they haue to their Reli<g ref="char:EOLhyphen"/>gion,
proceedeth not from any loue whiche
they beare thereunto, but onelye to the ho<g ref="char:EOLhyphen"/>nours,
and greate wealth whiche commeth
vnto them thereby. And therefore, when
they ſee them ſelues in danger to looſe the<g ref="char:cmbAbbrStroke">̄</g>,
they eyther become manifeſt blacke diuels,
and beginne openlye to perſecute, or if
<pb facs="tcp:19834:97"/>
they haue anye knowledge and eloquence,
they ſtraight way,<note place="margin">Libertine Ba<g ref="char:EOLhyphen"/>laamites.</note> playe the iollye Balaa<g ref="char:EOLhyphen"/>mites.
For they commend themſelues vn<g ref="char:EOLhyphen"/>to
Antichriſt to reſiſt the trueth of God,
and mainteyne his falſe doctrine, againſt
their owne conſciences: For, they them<g ref="char:EOLhyphen"/>ſelues
laugh him to ſcorne in their heartes,
and doe no more beleeue him, then thoſe a<g ref="char:EOLhyphen"/>gainſt
whom they oppoſe them ſelues. But
I feare mee, I haue doone them greate
wrong to compare them vnto Balaam, be<g ref="char:EOLhyphen"/>cauſe
they haue not ſo muche fayth vnto
the true Religion, as Balaam hadde vn<g ref="char:EOLhyphen"/>to
the Religion of the auncient Churche
of GOD, neyther haue they ſo greate a
regarde to God, as he had. But they are
as like him in all other poyntes, as like
may bee, as in deſire of honours, and
worldly poſſeſſions. And therfore although
they are in part, black Diuels, yet are they
in nature, more like vnto white and Famili<g ref="char:EOLhyphen"/>ar
Diuels, where, the reſt ſhew them ſelues
to bee altogether blacke Diuelles.</p>
                     <p>Howebeit, whatſoeuer vizers they put
on, they are alwayes in trueth, very Liber<g ref="char:EOLhyphen"/>tine
Atheiſtes, notwithſtandyng, that they
ſeeme outwardely the Followers of Po<g ref="char:EOLhyphen"/>piſhe
<pb facs="tcp:19834:98"/>
Religion. And there are others al<g ref="char:EOLhyphen"/>ſo,
who are almoſt like them, euen of thoſe
which follow the Goſpel, if they knew they
might any way gayne thereby. But the
moſt of that ſort, ſerue in Kings and Prin<g ref="char:EOLhyphen"/>ces
Courtes.<note place="margin">Libertine Courtiers.</note> For, if Kinges and Princes
fauour the Goſpell, then they know, that
if they fauour it as he doeth, that they ſhal
come to greater dignity, or at leaſt, be the
better and more firmely eſtablyſhed in that
degree and honour wherein they ſtand, for,
as they can court it well, ſo will they alſo
be the firſt that ſhall make court to the Go<g ref="char:EOLhyphen"/>ſpell,
and will bee come fayre whyte, and
familiar Diuels, amongſt the very angels.
But if a man ſhoulde iudge them by theyr
woorkes, fruites, and life, what Goſpell
it is that they profeſſe, it woulde be ſoone
iudged that they are very Libertine Athe<g ref="char:EOLhyphen"/>iſtes.
For, a man ſhall neuer finde any re<g ref="char:EOLhyphen"/>formation
of life in them, which is the chief
cauſe of the preaching of the Goſpell, and
the principal marke to be marked and kno<g ref="char:EOLhyphen"/>wen
by, in thoſe who haue receiued the
true faith, in the true feare of GOD, and in
a good conſcience. And ſo by that meane,
all their Goſpel wilbe come a thing where
<pb facs="tcp:19834:98"/>
with to ſcorne the Pope, his Prieſts, Fri<g ref="char:EOLhyphen"/>ars,
and the reſt of his ſhorne Balaa<g ref="char:EOLhyphen"/>mites,
and all the abuſes of the Popiſhe
Churche, and to make ſporte and plea<g ref="char:EOLhyphen"/>ſauntly
talke of them, eſpecially in the com<g ref="char:EOLhyphen"/>panies
of Ladies and Gentlewomen. And
if the Goſpel wil giue them any ſuch liber<g ref="char:EOLhyphen"/>tye,
whereby they may abuſe it, into carnal
lybertie, they will be ſure to laye faſt holde
thereon: and not ſticke to ſaye, that they
are not like vnto thoſe ſuperſtitious hypo<g ref="char:EOLhyphen"/>criticall
Papiſtes, whom they laugh to
ſcorne.</p>
                     <p>Howbeyt, further they will not, but as for
the reſt of their life, it ſhalbe as diſſolute,
as the moſt diſſolute Papiſtes, from whom
they differ in nothing but in this, that they
haue put on a vizar of the Goſpel, that they
might therewith the better couer theyr
Atheiſme.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>Thou haſt hitherto ſpoken of
Libertine Atheiſtes, who diſſemble their
Atheiſme, vnder the colour of hauinge
ſome Religion in them, ſo farre foorth as it
tendeth either to their commodity or diſco<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>modity.
But there are ſome others, who be
cauſe they ca<g ref="char:cmbAbbrStroke">̄</g>not find any ſuch occaſio<g ref="char:cmbAbbrStroke">̄</g>, beco<g ref="char:cmbAbbrStroke">̄</g>
                        <pb facs="tcp:19834:99"/>
as it were newters,<note place="margin">Libertine new<g ref="char:EOLhyphen"/>ters.</note> beeing of neyther ſide,
as thou haſt oftentimes ſayde. And the
chiefe men whiche marche vnder this En<g ref="char:EOLhyphen"/>ſigne,
and that are of this Bande, are
they which are puffed vp with eloquence, &amp;
knowledge, and are dronken in their own
wit and vnderſtanding: As Saynt <hi>Augu<g ref="char:EOLhyphen"/>ſtine</hi>
confeſſed him ſelfe to bee, before
ſuche tyme as GOD had touched his heart
with his holye ſpirite, whiche is the ſpy<g ref="char:EOLhyphen"/>rite
of humilitie. But, although Saynt
<hi>Auguſtine</hi> preſumed thus of him ſelfe, by
reaſon he was of ſo fine and quicke witted
a ſpirite, and of ſo verie a ſharpe vnderſtan<g ref="char:EOLhyphen"/>ding,
and excellent knowledge in humani<g ref="char:EOLhyphen"/>tie,
as anye man that euer liued in his
time and age: yet was there alwayes in
him, ſome good ſeed of religio<g ref="char:cmbAbbrStroke">̄</g>. But becauſe
hee was an heathen man borne, and there<g ref="char:EOLhyphen"/>fore
had not from his youth beene brought
vp in the woorde of God: but onely in hu<g ref="char:EOLhyphen"/>manitie
and Paganiſme, and in the Reli<g ref="char:EOLhyphen"/>gion
wherein he was borne, hee could not
rightly iudge of the true Religion, whiche
he knewe not. And the opinion whiche hee
had of himſelfe, did ſo hinder him, as that he
could not ſearch after it, as he ought to haue
<pb facs="tcp:19834:99"/>
done. And after that diuers, but eſpeciallye
his mother Monica, who was a widdowe,
and became a Chriſtian before him, a very
good woman, and one that feared GOD,
had exhorted and ſolycited him, to ſearch af<g ref="char:EOLhyphen"/>ter
the holy Scriptures: thoſe their exhor<g ref="char:EOLhyphen"/>tations
ſtirred him vp to the reading of the
Bible. Howbeit, hee read it not ſo reue<g ref="char:EOLhyphen"/>rently
as he ſhould haue done, but rather
for faſhions ſake, by reaſon he came not ap<g ref="char:EOLhyphen"/>poynted
with that humilytie and modeſtie,
which afterward hee knew was meete for
the diſciples of the holy Ghoſt to come.
But when God had rebated this his pride,
with the ſpirite of modeſtie and humilitie,
then found he that in it, which before hee
knew not how to finde in it: And by that
meane, he was ſomuch the more humbled.
Howbeit, theſe glorious arrogant men, of
whome we now ſpeake, who thus glory of
their knowledge, and ſkill, are euen the ve<g ref="char:EOLhyphen"/>rye
ſcorners and contemners of God: for
they neuer ſhew, that euer they had the true
feare of God before their eyes, nor yet any
good ſeede of religion in them. For, there
is a great many of them, who haue manife<g ref="char:EOLhyphen"/>ſted
them ſelues greater Atheiſts, after they
<pb facs="tcp:19834:100"/>
had once gotten ſome knowledge of the go<g ref="char:EOLhyphen"/>ſpell,
then euer they had before, and ſince y<hi rend="sup">•</hi>
time, haue euer leſſe reuerenced the worde
of God. For, the knowledge which they re<g ref="char:EOLhyphen"/>ceyued
by the entertayning of the Goſpell,
ſerued them to none other vſe, but to diſco<g ref="char:EOLhyphen"/>uer
the Idolatries, ſuperſtitions, and abu<g ref="char:EOLhyphen"/>ſes,
which are in the popiſh Church, that
they might laugh at them.</p>
                     <p>And euer ſithence that time, they are
growen euen vnto this, that they are almoſt
at the like poynt with the doctrine of Chri<g ref="char:EOLhyphen"/>ſtian
religion. For, as S. Paul ſaid, They
iudge thereof,<note place="margin">1. Cor. 1.</note> as the Grecians and wiſe
men of the world, iudged of Ieſus Chriſte,
&amp; of his Goſpel: who thought the preaching
thereof to be fooliſhneſſe, becauſe they were
carnall men, and puffed vp with an opiny<g ref="char:EOLhyphen"/>on
of their owne wiſdomes.</p>
                     <p>And becauſe the Grecians, were alwaies
more accounted of then any of the reſte of
the Nations, by reaſon of their ſharpeneſſe
of witte, and of the knowledge which they
had in the artes, in Philoſophy, and in all o<g ref="char:EOLhyphen"/>ther
Letters of humanitie, S. Paule na<g ref="char:EOLhyphen"/>meth
them ſpecially, although hee compre<g ref="char:EOLhyphen"/>hendeth
vnder this name, all the reſt of the
<pb facs="tcp:19834:100"/>
heathen, as well appeareth by that, that he
oppoſeth them to the Iewes, and ſepera<g ref="char:EOLhyphen"/>teth
them alſo from the Chriſtians, vnto
whome, as hee him ſelfe witneſſeth, Ieſus
Chriſt is the true wiſdome, vertue, and po<g ref="char:EOLhyphen"/>wer
of God.</p>
                     <p>Nowe, if theſe Libertine Epicures and
Atheiſtes, had beene heathen borne, as S.
Auguſtine was, or, if they had as much re<g ref="char:EOLhyphen"/>ligion
in them, being Chriſtians borne, as
hee had in his Paganiſme, they ſhoulde
neuer haue ſhewed them ſelues, to haue
beene ſo monſtrous beaſtes, as in deed they
are. But although in name, they are
Chriſtians born, they are to be accounted
of, as if they had beene borne and bredde a<g ref="char:EOLhyphen"/>mongſt
Infidelles and Paganes, yea euen
amongſt the Epicures, out of whoſe books
they haue ſucked and droonke, this prophan
ſpirite of Athieſme, who thus caryeth the<g ref="char:cmbAbbrStroke">̄</g>
away.</p>
                     <p>For, they haue yet leſſe Religion in
them, then euer had any of the heathen, who
not onely did not approue their doctrine,
but which is more, manifeſtly, both by word
and wrytinge condemned it, yea, and often<g ref="char:EOLhyphen"/>times
executed the<g ref="char:cmbAbbrStroke">̄</g> by publick iuſtice name<g ref="char:EOLhyphen"/>ly,
<pb facs="tcp:19834:101"/>
Athens. For, when God giueth vs ouer
ſo farre, hee then by his iuſt iudgement bru<g ref="char:EOLhyphen"/>tiſheth
vs in the cauſe of religion.<note place="margin">What it is to conte<g ref="char:cmbAbbrStroke">̄</g>ne prayer.</note> And
therefore, that we ſhall not neede any more
to pray vnto him, to beſeech him, enlighten
vs with his holy ſpirite, in the knowledge
of his holy word.</p>
                     <p>But, ouer and beſides, that Dauid, and
S. Peter,<note place="margin">Pſal. 19. 119.</note> calleth the holy Ghoſt, the word
of the Lorde,<note place="margin">2. Pet. 1.</note> a candle and lanterne which
lightneth a darke place,<note place="margin">Iohn. 16.</note> and doth enlighten
the ſimple,<note place="margin">Pſal. 16.</note> yet there is one thing more in it,
which the Lord hath promiſed,<note place="margin">1 Pſal. 50.</note> that he will
heare as manye as ſhall call vppon him in
trueth,<note place="margin">Mat. 7. 18.</note> be neere them, and graunt them his
holy ſpirit.</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>This then is the effect of thy
concluſion, that proud men, and ſuch as call
not vpon the Lord as they ought, for their
inſtruction in the knowledge of his holye
will,<note place="margin">The iudgment of God againſt the contempt and hating of his word.</note> haue no great good lyking to ſerue
him accordingly. And becauſe they haue
no ſuch loue and lyking: but contrariwiſe
will liue as pleaſeth them, God, in his iuſt
iudgement giueth them ouer into a repro<g ref="char:EOLhyphen"/>bate
ſence, and leaueth them as a ſpoyle vn<g ref="char:EOLhyphen"/>to
ſeducers, and falſe teachers. Wherefore,
<pb facs="tcp:19834:101"/>
they alwayes receyue and allowe rather
falſhood and errour, then the trueth of the
Lord.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>In deede, becauſe they had no
loue nor liking of the trueth, but rather of
leaſinges, the Lord by his iuſt vengeaunce,
hath giuen a mighty power of errour vnto
ſuch maiſters as they haue a lyking of, and
ſuch as they are beſt worthy of. And ther<g ref="char:EOLhyphen"/>fore
when Moſes admoniſhed the people
of Iſrael,<note place="margin">Deut. 13.</note> that they ſhoulde beware of falſe
Prophetes, who might deceyue them, hee
namely ſayde, that the Lorde would tempt
his people by falſe Prophetes, who ſhoulde
make great ſhewes of trueth: and he would
doe it to this end, to proue whether his peo<g ref="char:EOLhyphen"/>ple
feared and loued him with al their hart.
or not.</p>
                     <p>Wherein he manifeſtly declareth, that
they which had the true feare of God before
them, and loued him in deede, would neuer
receiue the falſe Prophetes,<note place="margin">A preſeruatiue againſt errors.</note> and caſt off the
law, &amp; word of God, but alwayes continue
in the doctrine, which the Lord God had
reuealed vnto them from heauen.</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>I thank thee, I now very wel
<pb facs="tcp:19834:102"/>
vnderſtand this poynt, and the cauſe alſo,
why the deuill euery manner of way, hath
ſo great power ouer vs, as he hath. More<g ref="char:EOLhyphen"/>ouer,
although we haue already ſpoken of
many that are haunted with Deuilles,<note place="margin">Of Lunatique, deaf, dumb, and blind Demoni<g ref="char:EOLhyphen"/>acques.</note> yet
haue wee not all this while ſpoken anye
whit of the Lunatique, deafe, dumb, and
blynde Demoniacques.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>It is no great matter:<note place="margin">Mat. 12. 17.</note> For we
will treate of them,<note place="margin">Mark. 9.</note> when thou ſhalt thinke
it beſt.<note place="margin">Luk. 11.</note>
                     </p>
                  </sp>
               </div>
               <div type="dialogue_introduction">
                  <pb facs="tcp:19834:102"/>
                  <head>The Tytle and effect of the
fift Dialogue, of the world poſſeſ<g ref="char:EOLhyphen"/>ſed
with Deuils.</head>
                  <p>THis fifte Dialogue is called, the dialogueue
of Lunatique Deuilles: becauſe the chiefe
matter contained therein, treateth of a Luna<g ref="char:EOLhyphen"/>tique
Demoniacque, of whom the Euangeliſts
make mention, and of ſuch as may be compa<g ref="char:EOLhyphen"/>red
to the ſame. And beecauſe there were
many accidentes, which fell out vnto this De<g ref="char:EOLhyphen"/>moniacque,
ſomewhat is alſo ſayde, of deafe,
dumbe, and blinde Demoniacques, and howe
Ieſus Chriſt healed them.</p>
                  <p>What grace God graunteth to men, by the
preaching of the Goſpell.</p>
                  <p>In what a dangerous eſtate they are, which
are depriued of the Goſpell.</p>
                  <p>Of the Prophecies, of the hardening and
blynding of their hearts, which contemne the
word of God.</p>
                  <p>What power the Deuill hath ouer younge
children, and what be the cauſes therof, and of
Originall ſinne.</p>
                  <p>What occaſions the Deuil taketh at the infir<g ref="char:EOLhyphen"/>mities
<pb facs="tcp:19834:103"/>
of men, thereby to hurt them.</p>
                  <p>Of thoſe meanes, by which wee giue the
Deuill libertie to haue acceſſe vnto vs.</p>
                  <p>Howe the Aungelles were conuerted into
Deuils.</p>
                  <p>Of Lunatique fooles.</p>
                  <p>Of the wicked Spirite which tormented
Saule.</p>
                  <p>Of the vengeaunce of God, vpon the migh<g ref="char:EOLhyphen"/>tie
men of the world.</p>
                  <p>Of ſuch as follow Saules ill conditions, and
which ſinne againſt their owne conſciences.</p>
                  <p>Of ſuch as the Deuill caſteth into the fier<g ref="char:punc">▪</g>
and into the water.</p>
                  <p>Of the woman poſſeſſed of a Spirite, which
ſtaie money, by ſupping vp of it.</p>
                  <p>Of the reigne of God Mammon heere in
this world.</p>
               </div>
               <div n="5" type="dialogue">
                  <pb facs="tcp:19834:103"/>
                  <head>¶The fift Dialogue of the
Demoniacke world, intituled
Lunatike Diuels.</head>
                  <stage>Theophraſt. Toby. Ierome.
Euſtace.</stage>
                  <sp>
                     <speaker>Theophraſte.</speaker>
                     <p>
                        <seg rend="decorInit">T</seg>Here is no man liuing,
but that would be great<g ref="char:EOLhyphen"/>ly
afeard, when as hee
conſidereth of the eſtate
where in theſe poore and
miſerable demoniackes
ſtoode, who were poſſeſ<g ref="char:EOLhyphen"/>ſed
with a Legion of Diuels. But if
they were very miſerable, no doubt of it,
the eſtate of y<hi rend="sup">e</hi> lunatike, deafe, dumb, &amp; blind
altogether, ſeemeth vnto me to bee moſt vn<g ref="char:EOLhyphen"/>gracious.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>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
<pb facs="tcp:19834:104"/>
our ſight alone, beginneth to faile vs, 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 haue
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 haue al
theſe at once, beſides a number of other
ſtrange diſeaſes, ioyned together with the<g ref="char:cmbAbbrStroke">̄</g>,
then is there a notable ſort of miſchiefes pi<g ref="char:EOLhyphen"/>led
vp in vs all at once.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>That is out of al doubt, and by
how much both the ſight, the hearing, &amp; the
ſpeech are the excellent giftes of God, by ſo
much are thoſe me<g ref="char:cmbAbbrStroke">̄</g> moſt miſerable, who are
depriued of them.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>For mine owne part, I verily ſup<g ref="char:EOLhyphen"/>poſe
that there is no man liuing but had ra<g ref="char:EOLhyphen"/>ther
die tenne times, then he would be only
blinde, deafe, and dumbe, although hee were
no demoniacke.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>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 di<g ref="char:EOLhyphen"/>uell
<pb facs="tcp:19834:104"/>
ſhould be amiddeſt all his miſchieuous
turnes, whereof he is the cauſe &amp; inſtrume<g ref="char:cmbAbbrStroke">̄</g>t.
And if wee muſt iudge theſe Demoniacks
to be miſerable, what ſhall we ſay by them,
who haue all theſe inconueniences in their
ſoules?</p>
                  </sp>
                  <sp>
                     <speaker>To.</speaker>
                     <p>If we could aſwel diſcerne theſe miſ<g ref="char:EOLhyphen"/>chiefes
in our ſoules, as we ca<g ref="char:cmbAbbrStroke">̄</g> whe<g ref="char:cmbAbbrStroke">̄</g> we haue
the<g ref="char:cmbAbbrStroke">̄</g> in our bodies, I doe not dout but y<hi rend="sup">t</hi> wee
would be in greater fear of the<g ref="char:cmbAbbrStroke">̄</g>,<note place="margin">2. Cor. 4.</note> then we are.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>And yet for all this, they whome
Satan the god of this world, haue blindfol<g ref="char:EOLhyphen"/>ded
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, y<hi rend="sup">t</hi> they ſhould not call vpon, and praiſe
the Lorde, and ſuch as whoſe hearts he poſ<g ref="char:EOLhyphen"/>ſeſſeth
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 demoni<g ref="char:EOLhyphen"/>ackes,
where of wee ſpeake.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>And yet a man ſhall finde a great
number of theſe demoniackes in the world.</p>
                  </sp>
                  <sp>
                     <speaker>The.</speaker>
                     <p>Why ma<g ref="char:cmbAbbrStroke">̄</g>, there is almoſt nothing
els in it. For we our ſelues, haue ſomtimes
been all in this eſtate. And that which is
<pb facs="tcp:19834:105"/>
more, al men are ſuch by their owne nature,
vntill ſuch time as, Ieſus Chriſt commeth
vnto them, to driue out the diuel, who ma<g ref="char:EOLhyphen"/>keth
them ſo deafe, dumbe, and blinde. And
therefore,<note place="margin">Deafe, dumbe, &amp; blinde Demoni<g ref="char:EOLhyphen"/>acks, healed by the goſpell.</note> ſo often as we ſee any man con<g ref="char:EOLhyphen"/>uerted
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, &amp; blynde demoniacks be<g ref="char:EOLhyphen"/>fore
our eyes. And by this we may iudge,
what grace God ſheweth to thoſe kindes
of people, out of whe<g ref="char:cmbAbbrStroke">̄</g> Ieſus Chriſte driueth
the Diuell, by the preaching of the goſpel;
that they might ſee the light of God, whiche
without al co<g ref="char:cmbAbbrStroke">̄</g>pariſon, is a great deale more
to bee deſired; then the light of the Sunne,
and make them<g ref="char:punc">▪</g> heare the voyce of theyr
ſhephearde Ieſus Chriſte, and open theyr
mouthes to preach &amp; declare his prayſe and
glory.<note place="margin">The grace, whi<g ref="char:EOLhyphen"/>che God ſhew<g ref="char:EOLhyphen"/>eth to men, by the preaching of the goſpel.</note> For, there is no harmonie of the
mouth, nor yet of muſicall inſtrument, to
pleaſant to y<hi rend="sup">e</hi> bodily eare, as y<hi rend="sup">e</hi> voyce o<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap> god
is pleaſant to the eares of the ſoules, of the
children of God. And as this greatly de<g ref="char:EOLhyphen"/>lighteth
them; to heare this ſo ſweete and
pleaſant a voyce, euen ſo likewiſe is it as
<pb facs="tcp:19834:105"/>
great a delight to the<g ref="char:cmbAbbrStroke">̄</g>, to haue their mouths
open, to magnifie and ſanctifie the name of
God,<note place="margin">What a curſed eſtate they are in, which are de<g ref="char:EOLhyphen"/>priued of the goſpel.</note> and to call vpon him inceſſantly. And
contrariwiſe, we may iudge in what a cur<g ref="char:EOLhyphen"/>ſed
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, &amp; 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.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>Aſſuredly, I doe tremble when
I thinke of that whiche thou ſpeakeſt, and
when I heare thee ſpeake.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>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 be<g ref="char:EOLhyphen"/>leeue,
that they were in this eſtate, no doubt
of it, they would bee more afeard of it then
they are.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>For mine owne part, I verily
thinke, that they would fully and wholy bee
contented to die, ſo that they might but only
<pb facs="tcp:19834:106"/>
vnderſtand and lay hold of it.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Why then, if the eſtate of all ſuch
as remaine in the darkneſſe of error and
ignorance, be ſo accurſed, horrible, and fear<g ref="char:EOLhyphen"/>ful,
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 haue co<g ref="char:cmbAbbrStroke">̄</g>te<g ref="char:cmbAbbrStroke">̄</g>ned 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 vnto
him,<note place="margin">Iſaiah. 6.</note> 
                        <hi>Goe thy way, and tell this people,
that in hearing they ſhall not vnderſtand,</hi>
                        <note place="margin">A propheſie of the hardening of their heartes, which contemne the goſpel.</note>
                        <hi>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 vn<g ref="char:EOLhyphen"/>derſtande
with their heartes, that they
may not bee conuerted, and ſo bee hea<g ref="char:EOLhyphen"/>led.</hi>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>Surely, ſurely, this is a feare<g ref="char:EOLhyphen"/>full
propheſie.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>By this we may euidently ſee,
that euen as God by his iuſt iudgement a<g ref="char:EOLhyphen"/>bandoneth
the Demoniackes vnto the Di<g ref="char:EOLhyphen"/>uell,
<pb facs="tcp:19834:106"/>
ouer whom he gaue them power, eue<g ref="char:cmbAbbrStroke">̄</g>
ſo he abandoneth him, and diſchargeth his
handes of all ſuch as contemne his giftes &amp;
grates,<note place="margin">Exod. 4. 7. 8. 9. 10.</note> 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 wi<g ref="char:EOLhyphen"/>ſhed.
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.</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>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.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>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, &amp; to be the people
of God.</p>
                     <p>
                        <pb facs="tcp:19834:107"/>
And therefore this propheſie of <hi>Iſayah,</hi>
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,<note place="margin">Mat. 13.</note> euen as the preaching of <hi>Iſaiah</hi> did
blind and harden the heartes of thoſe hypo<g ref="char:EOLhyphen"/>crites,<note place="margin">Mark. 4.</note>
and rebels that were amongeſt the
Iewes,<note place="margin">Luke. 8.</note> not through the Prophetes faulte,<note place="margin">Iohn. 12.</note>
but through their owne:<note place="margin">Actes. 28.</note> euen ſo was the
preaching of Ieſus Chriſte, and of his A<g ref="char:EOLhyphen"/>poſtles,<note place="margin">Rom. 11.</note>
amongeſt them who in their dayes
were like vnto theſe, againſt whom <hi>Iſaiah</hi>
propheſied. And we ſee that this propheſie
is dayly accompliſhed<g ref="char:punc">▪</g> not onely in Chriſti<g ref="char:EOLhyphen"/>an
Papiſtes, but alſo in ſuche as greatly
boaſt of the reformation of the Goſpel: and
more in them, then in any other beſides, be<g ref="char:EOLhyphen"/>cauſe
they moſt villanouſly abuſe the gra<g ref="char:EOLhyphen"/>ces
which God hath beſtowed vpon them.
And therefore, becauſe their vnthankeful<g ref="char:EOLhyphen"/>neſſe
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.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>I beſeech the Lord keepe vs by his
<pb facs="tcp:19834:107"/>
grace, y<hi rend="sup">t</hi> we fal not into any ſuch inconueni<g ref="char:EOLhyphen"/>ences,
to the end we become not ſuch deſpe<g ref="char:EOLhyphen"/>rate
Demoniakes. But what ſaieſt thou
now of Lunatike Diuels?<note place="margin">Lunatick Demo<g ref="char:EOLunhyphen"/>niackes.</note> For thou haſt
not as yet, ſet downe thine opinion of the<g ref="char:cmbAbbrStroke">̄</g>.</p>
                  </sp>
                  <sp>
                     <speaker>The.</speaker>
                     <p>Although Saint Matthew cal<g ref="char:EOLhyphen"/>leth
this Demoniacke,<note place="margin">Mat. 17.</note> only Lunatike,<note place="margin">Mark. 9.</note> yet
Saint Mark ſayth,<note place="margin">Luke. 9.</note> that he was deafe alſo,
and Saint Luke,<note place="margin">The power whi<g ref="char:EOLhyphen"/>che the Diuell hath ouer young children, &amp; what the cauſes there<g ref="char:EOLhyphen"/>of, are.</note> that he was dumbe, and
they all agree together, that he was euen ſo
from his infancie.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>This is very ſtrange, that the
Diuel ſhould haue ſuch power ouer young
children.</p>
                  </sp>
                  <sp>
                     <speaker>The.</speaker>
                     <p>This is an example admonitato<g ref="char:EOLhyphen"/>rie
to vs of many things, if we can wel con<g ref="char:EOLhyphen"/>ſider
of them.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>I pray thee tell me what things
they are.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Firſt of all, wee are hereby to
iudge of the ſtate &amp; condition of our nature,
and how corrupt and accurſed it is, by rea<g ref="char:EOLhyphen"/>ſon
of ſinne, ſeeing, that euen from our in<g ref="char:EOLhyphen"/>fancie,
the Diuel hath ſuch power ouer vs.
For, if young childre<g ref="char:cmbAbbrStroke">̄</g> were without <gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>in, the
Diuel ſhould haue no power ouer them,<note place="margin">Originall <gap reason="illegible" resp="#TECH" extent="1 word">
                              <desc>〈◊〉</desc>
                           </gap>.</note> no
more then death which the diuel hath begot<note place="margin">Rom. 5.</note>
                        <pb facs="tcp:19834:108"/>
through ſinne. And therefore, Saint Paule
proueth, that becauſe children dye, that they
are ſubiect to originall ſinne,<note place="margin">Bead againſt Iul.</note> and that they
haue 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 o<g ref="char:EOLhyphen"/>riginall
ſinne, affirming, that young chil<g ref="char:EOLhyphen"/>dren
are innocent, and without ſinne.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>Surely, the reaſon of theſe an<g ref="char:EOLhyphen"/>cient
doctors is built vpon a ſound founda<g ref="char:EOLhyphen"/>tion.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>If children then of this age de<g ref="char:EOLhyphen"/>ſerue
now ſuch iudgement at the handes<g ref="char:punc">▪</g> of
God if God will iudge them in rigour, wee
may ſoone haue an eſtimate, what venge<g ref="char:EOLhyphen"/>ance
we dayly deſerue at the hands of God,
conſidering, that wee haue not this natural
corruption onely in vs, which we call Ori<g ref="char:EOLhyphen"/>ginall
ſinne, and is in young children, but
that whiche is more, wee continually carry
about with vs the curſed and damnable
fruites, by which, we inceſſantly prouoke
the heauie wrath and diſpleaſure of God
againſt vs.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>This example ought to teach vs,
<pb facs="tcp:19834:108"/>
to humble our ſelues vnto the Lorde our
God,<note place="margin">Mat. 6.</note> and inceſſantly pray vnto him <hi>That
hee woulde not leade vs into temptation,</hi>
                        <note place="margin">Luke. 11<g ref="char:punc">▪</g>
                        </note>
                        <hi>but deliuer vs from euill.</hi> And therefore
we ought to bee very watchfull, and ſtande
vpon our guard, to the end he ouertake vs
not vpon the ſodaine. For, if this be ſo cruel
an enemie vnto young children, he ſure, hee
will vſe no great curteſie vnto vs. And if
GOD giueth him ſuche libertie to hurt
young children, out of doubte, hee wyll ne<g ref="char:EOLhyphen"/>uer
ſpare vs, ſeeing that we haue a great
deale more deſerued his furie and indigna<g ref="char:EOLhyphen"/>tion,
then young children?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Euerye man may vnderſtande
this, if hee will. But yet conſider ſom<g ref="char:EOLhyphen"/>what
more in another point, of the malice
of Satan. It appeareth by the wordes
of Saint Luke, ſpeaking of this miſerable
Lunatike,<note place="margin">Luke. 9.</note> that the Diuel,<note place="margin">Of the diſeaſe which this luna<g ref="char:EOLunhyphen"/>tike <gap reason="illegible" resp="#TECH" extent="1 word">
                              <desc>〈◊〉</desc>
                           </gap> had.</note> 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.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:109"/>
                     <speaker>Tob.</speaker>
                     <p>Is this the cauſe, why the Eua<g ref="char:cmbAbbrStroke">̄</g>
                        <g ref="char:EOLhyphen"/>geliſts
called him Lunatike.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>I doe not thinke,<note place="margin">The falling ſick<g ref="char:EOLhyphen"/>
                           <gap reason="illegible" resp="#TECH" extent="3 letters">
                              <desc>•••</desc>
                           </gap>s.</note> that hee was
called Lunatike, becauſe he had the falling
ſickneſſe, which commeth by fittes, as the
Moone increaſeth and decreaſeth. For, be<g ref="char:EOLhyphen"/>cauſe
that this diſeaſe commeth of the in<g ref="char:EOLhyphen"/>firmitie
of the brayne, it therfore followeth
the courſe of the moone. And again, becauſe
the brayne is very colde and moyſt, it agree<g ref="char:EOLhyphen"/>eth
mightily with the nature of y<hi rend="sup">e</hi> Moone,
which God hath created to be of ſuch a na<g ref="char:EOLhyphen"/>ture,
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 conditi<g ref="char:EOLhyphen"/>on,
to the ende, that all the creatures<g ref="char:punc">▪</g> of
God, might be kept in order, which God in
his Almightie prouidence hath diſpoſed.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>Is this the cauſe, why wee alſo
commonly call this diſeaſe,<note place="margin">The hi<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap> euill.</note> the hie euil, and
that we terme them which are ſubiect there
to, to fall into the hie euill?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>That may bee one cauſe there<g ref="char:EOLhyphen"/>of.
For it cannot take a man hier, then by
the head, or brain, when it taketh him in the
<pb facs="tcp:19834:109"/>
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 ſome<g ref="char:EOLhyphen"/>times
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 hor<g ref="char:EOLhyphen"/>ribly.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>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.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>The one of them is no let to the
other.<note place="margin">The Diuell ta<g ref="char:EOLunhyphen"/>keth occaſion <gap reason="illegible" resp="#TECH" extent="1 word">
                              <desc>〈◊〉</desc>
                           </gap> cauſe men hur<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap> themſelues, eue<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap> by their own in<g ref="char:EOLunhyphen"/>firmities.</note> For although the Diuell is the Go<g ref="char:EOLhyphen"/>uernour
and ruler of this doing, yet hee ta<g ref="char:EOLhyphen"/>keth
it from the infirmitie and diſeaſe, wher
vnto 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 ſea<g ref="char:EOLhyphen"/>ſons,
when this diſeaſe came agayne to this
childe, and hee himſelfe alſo haſtened and
furthered it as much as was poſſible. And
<pb facs="tcp:19834:110"/>
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 de<g ref="char:EOLhyphen"/>ſtroy
him if hee coulde. And therefore S.
Luke ſaith,<note place="margin">Luke. 9.</note> that the Diuell, with much
a doe, departed from this childe.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>I haue alreadie conſidered of two
thinges which thou haſt ſpoken. The Firſt,
is of that which hath heretofore been hande<g ref="char:EOLhyphen"/>led,
as concerning the deſire which the Di<g ref="char:EOLhyphen"/>uell
hath to hurt the creatures of God, but
eſpecially men, as for example wee haue
ſeene in the Legion of Diuels, who entred
into the Gergeſites ſwine, after they had
beene driuen out of the Demontacks.</p>
                  </sp>
                  <sp>
                     <speaker>The.</speaker>
                     <p>What is that other point, whiche
thou wouldeſt ſpeake of?</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>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 vnto 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
<pb facs="tcp:19834:110"/>
ſuch time as hee had appointed, to the end
that his ſonne Ieſus Chriſte might be glo<g ref="char:EOLhyphen"/>rified
by hym, and that the worlde might
know what power hee had, ouer the moſt
wicked and terrible diuels.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Nowe in very deede, this was
very well conſidered, and ſpoken of thee,
but yet there is ſom thing more to be noted,
ouer &amp; beſides all this, and y<hi rend="sup">t</hi> is this, that ſee<g ref="char:EOLhyphen"/>ing
the diuel taketh occaſion to ruſh in vpon
men,<note place="margin">The meane by which we ſuffer the diuel to haue acceſſe vnto vs.</note> 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 vs eternally. And
therefore we had need, very carefully looke
to our ſelues, how by ſuch means, we inuite
and bid him come to vs.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>Surely, me thinketh y<hi rend="sup">•</hi> we haue
a very manifeſt example of that which thou
ſpeakeſt,<note place="margin">The example o<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap> Iudas.</note> in Iudas. Becauſe, y<hi rend="sup">e</hi> diuel, ſeeing
him inclined to couetouſnes, tooke occaſion
to enter into him, y<hi rend="sup">t</hi> redie &amp; open way. For,
as I take it, ſome of the Euangeliſtes ſay,
that Satan entred into him.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>In deede,<note place="margin">Luke. 22.</note> Saint Luke and
<pb facs="tcp:19834:111"/>
S. Iohn haue ſo ſet it down.<note place="margin">Iohn. 13.</note> And althogh
the Diuell entered not into him to torment
his body, as his cuſtome is, to torment De<g ref="char:EOLhyphen"/>moniackes,
yet he ſo tormented his ſoule, as
that he droue him to that iſſue that he made
him hang himſelfe.<note place="margin">Iudas a very diuell.</note> And becauſe hee
was ſo diſloyall a Traitour,<note place="margin">Mat. 27.</note> where he ſhold
haue been an angel of God,<note place="margin">Acts. 1.</note> vnto the which
eſtate Ieſus Chriſt had called him,<note place="margin">Iohn. 6.</note> our Sa<g ref="char:EOLhyphen"/>uiour
of very right and iuſtly,<note place="margin">Mala. 1.</note> did not onely
cal him Demoniack, but euen plaine diuel.
For, ſeeing the true miniſters of the Lorde
be called in y<hi rend="sup">e</hi> holy ſcriptures,<note place="margin">Apoc. 2. 3.</note> the angels of
god, the<g ref="char:cmbAbbrStroke">̄</g> may they iuſtly be holde<g ref="char:cmbAbbrStroke">̄</g> for diuels,
which abuſe their office, and band the<g ref="char:cmbAbbrStroke">̄</g>ſelues
againſt God, where they ſhoulde thereby
honour him.<note place="margin">The conuerſion <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>f Angels into <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>iuels.</note> For, heerein they do the office
of Diuels, becauſe they abuſe their office,
and the excellent giftes which God hath be<g ref="char:EOLhyphen"/>ſtowed
vpon them.</p>
                  </sp>
                  <sp>
                     <speaker>To.</speaker>
                     <p>Me thinketh, that this exa<g ref="char:cmbAbbrStroke">̄</g>ple ſhold
terrifie all couetouſmen, but eſpecially, all
the wicked miniſters of the Churche who
make theyr miniſterie ſerue their coueto<g ref="char:EOLhyphen"/>ouſnes.<note place="margin">Couetouſnes.</note>
For, the diuel hath a iolly entrance
into them.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Forſooth, it is very true. But
<pb facs="tcp:19834:111"/>
chiefly into thoſe, which ſell and betray Ie<g ref="char:EOLhyphen"/>ſus
Chriſte and his Church, through their
couetouſneſſe.</p>
                     <p>Wee might ſay as much of other vices,
notwithſtanding that this vice of couetonſ<g ref="char:EOLhyphen"/>neſſe,
is one of the chiefeſt, by which the
Deuil hath Lordſhip ouer vs, &amp; maketh vs
his ſlaues.</p>
                  </sp>
                  <sp>
                     <speaker>To.</speaker>
                     <p>I pray thee, ſhew me ſome other
examples of Lunatique Deuilles, tending
to this purpoſe, and of the occaſions, y<hi rend="sup">t</hi> the
Deuill taketh by our infirmyties &amp; ſinnes
to hurt vs withall.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>
                        <hi>Contented,</hi>
                        <note place="margin">Eccle. 27.</note> 
                        <hi>It is written in the
Booke called Eccleſiaſtes:</hi> That the talk
of a man whiche feareth GOD, is al<g ref="char:EOLhyphen"/>wayes
wiſe: But a foole chaungeth as the
Moone.</p>
                  </sp>
                  <sp>
                     <speaker>To.</speaker>
                     <p>Why, then I perceyue, we may
very wel place fooles,<note place="margin">Lunatique fools</note> 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.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Howbeit, if they be both Luna<g ref="char:EOLhyphen"/>tique
and demoniacques: yea, deafe, dumbe,
and blinde, they are the more daungerous
<pb facs="tcp:19834:112"/>
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 haue
a good lyking of God, his worde, and of
vertue, and honeſty. They haue 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.</p>
                     <p>Theſe men are ſuch Demoniacques,<note place="margin">Saule is left to the wicked ſpirit</note> as
king Saule was. For, it is written of
him,<note place="margin">1 Sam. 16.</note> that after Samuel had annoynted Da<g ref="char:EOLhyphen"/>uid,
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 af<g ref="char:EOLhyphen"/>ter,
Saules ſeruants, called this Spirit, the
euil ſpirit of the Lord.</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>I take it, that the holy Scrip<g ref="char:EOLhyphen"/>ture,
ſo ſaith, vnderſtanding therby, that the
lord ſent this wicked ſpirit, in his iuſt iudg<g ref="char:EOLhyphen"/>ment
to puniſh him by him, as he had of lo<g ref="char:cmbAbbrStroke">̄</g>g
deſerued.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:112"/>
                     <speaker>Theo.</speaker>
                     <p>There is no doubt of it.
Whereupon thou art to note firſt of all,
that the Hebrew word, which the holy ſcrip<g ref="char:EOLhyphen"/>ture
vſeth in this place, may be diuerſlye
interpreted. For, it may alſo be interpre<g ref="char:EOLhyphen"/>ted,
that this wicked ſpirite, terrified, or
choked, or puffed vp, or els aſtoniſhed Saul,
and made him become blockiſh.</p>
                  </sp>
                  <sp>
                     <speaker>To.</speaker>
                     <p>But,<note place="margin">How the Deuill hath dayly great aduantage ouer vs.</note> 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 hy<g ref="char:EOLhyphen"/>pocrite,
and a moſt glorious man, and an
enuious Rebel to God, and had ſo prouoked
God vnto anger,<note place="margin">1. Sam. 15. 17</note> as that he cauſed Samuel
to tell him,<note place="margin">1. Sam. 31.</note> that he ſhould be bereaued of the
kingdome,<note place="margin">2. Sam. 11.</note> which he had giuen him, as in
deede it was. And the cauſe why GOD
gaue him ouer vnto the wicked ſprite, came
by reaſon therof.</p>
                     <p>Now, Saule was not ſo wicked and cur<g ref="char:EOLhyphen"/>ſed,
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.</p>
                     <p>
                        <pb facs="tcp:19834:113"/>
And therefore, how are wee to vnderſtand
this, that the good ſpirite of the Lorde de<g ref="char:EOLhyphen"/>parted
from Saule, and that the wicked
ſpirit came vpon him, in the ſteede of the
good?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>The example of Iudas, of
whome wee haue ſo often ſpoke, may ſerue
vs to great purpoſe, for the reſoluing of vs
in this queſtion.</p>
                     <p>For,<note place="margin">Iohn. 6.</note> when Ieſus Chriſte ſayd, that Iu<g ref="char:EOLhyphen"/>das
was a Deuill, there is no doubt, but that
the Deuill reigned in the heart of Iudas
before. But becauſe that Iudas continu<g ref="char:EOLhyphen"/>ally
more and more abuſed the giftes and
graces of God, and grew worſe &amp; worſe,
wher he ſhould haue waxed better &amp; better,
hee made the waye more open and plaine,
for the Deuill to enter into him.</p>
                     <p>Wherefore S. Iohn ſetteth it down, that
the Deuill put it in Iudas heart, to beetray
Ieſus Chriſte:<note place="margin">Iohn. 13.</note> and afterward hee ſaieth, as
S. Luke ſayde,<note place="margin">Luke. 22.</note> that Satan entred into
him.</p>
                     <p>It was not meant by the Euangeliſtes,
but that the Deuill was in him before, and
namely, when hee beganne to murmure a<g ref="char:EOLhyphen"/>gainſt
the woman, who had ſpent her pre<g ref="char:EOLhyphen"/>cious
<pb facs="tcp:19834:113"/>
oyntment vpon Ieſus Chriſt.<note place="margin">Math. 26.</note> But
their meaning is,<note place="margin">Mark. 14.</note> that we ſhould vnderſta<g ref="char:cmbAbbrStroke">̄</g>d,
that the Deuill at that time,<note place="margin">Iohn. 12.</note> had taken lar<g ref="char:EOLhyphen"/>ger
poſſeſſion in the heart of Iudas, and
had greater power ouer him, inſomuch that
he was maiſter of all, as experience after<g ref="char:EOLhyphen"/>warde
manifeſtly declared.</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>Thy meauing then is, that it
fared euen ſo with Saule.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>True in deede, for the thing is
moſt apparaunt.</p>
                     <p>For, euen as Iudas did a great deale
worſe, after ſuch time as S. Luke and S.
Iohn ſpake, that the Diuell was entred in<g ref="char:EOLhyphen"/>to
his hart, ſo that Iudas was the<g ref="char:cmbAbbrStroke">̄</g> come eue<g ref="char:cmbAbbrStroke">̄</g>
vnto the fulneſſe of all iniquitie &amp; wicked<g ref="char:EOLhyphen"/>neſſe:
Euen ſo fell it alſo out with Saule,
after that the good ſpirite of the Lorde was
gone from him, and he left vnto 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, con<g ref="char:EOLhyphen"/>ſidering
the eſtate wherein he was. But,
after that the good ſpirit of the Lord, had
wholy giuen him ouer to Satan, a manne
<pb facs="tcp:19834:114"/>
might haue ſeene him grow worſe, daylye
and hourely, ſo that hee neuer reſted, vntill
ſuch time as he had <gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>illed the meaſure of al
wickedneſſe, and for a man of his degree &amp;
qualitie, made euen as ſhamefull an end, as
Iudas did. For, after that Saule had com<g ref="char:EOLhyphen"/>mitted
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.</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>This is a fearefull example of
Gods heauy vengeance,<note place="margin">1 Sam. 31.</note> eſpecially vpon ſo
noble a perſonage.<note place="margin">God plagueth the moſt mighty kinges for their tranſgreſſions.</note> For, if God ſpare not
kings and Princes, we are not to look that
he will ſpare any others whatſoeuer.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>It is ſo farre off, that hee ſpa<g ref="char:EOLhyphen"/>reth
great kinges, and mightie potentates,
becauſe they are of great magnifice<g ref="char:cmbAbbrStroke">̄</g>ce, as y<hi rend="sup">t</hi>
he puniſheth them with more greeuous, no<g ref="char:EOLhyphen"/>table
and fearefull tortures, then any of all
the reſt of his people. For, by how much
the more he hath made them great and ex<g ref="char:EOLhyphen"/>cellent,
by ſo much the more are they vn<g ref="char:EOLhyphen"/>thankefull
vnto his maieſtie, when as they
abuſe his graces. And againe, there are
no enemies of God, which more diſhonor
<pb facs="tcp:19834:114"/>
him, &amp; do greater hurt vnto al me<g ref="char:cmbAbbrStroke">̄</g>, by their
euill examples, and leſſe puniſhed by men,
then they which are in the greateſt autho<g ref="char:EOLhyphen"/>ritie.
And therfore it cannot be choſen, but
that God him ſelfe muſt ariſe to execute iu<g ref="char:EOLhyphen"/>ſtice
vpon 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 haue
heretofore committed, and ſtil dayly doe.</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>To ſaye truely, hee handleth
the<g ref="char:cmbAbbrStroke">̄</g> very roughly, when he once beginneth
to lay his hand on them.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>But amongſt all the reſt,<note place="margin">The Imitators of Saule.</note> who<g ref="char:cmbAbbrStroke">̄</g>
the example of Saul ought moſt to terrifie,
are all glorious, proude, enuious, and hypo<g ref="char:EOLhyphen"/>critical
men, and all tyrants, but eſpecially,
thoſe kindes of men,<note place="margin">What a grie<g ref="char:EOLhyphen"/>nous thing it is for a man to ſinn againſt his own conſcience.</note> 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 po<g ref="char:EOLhyphen"/>wer
the Deuil had ouer him, when as he ſo
openly fought againſt his own conſcience,
which oftentimes enforced him to accuſe &amp;
condemne his own ſelf, for the iniuries and
wronges which he had done vnto Dauid.
<pb facs="tcp:19834:115"/>
For, how often was he enforced to ſay, that
he was a vile and wicked man, and had done
great iniurie to Dauid,<note place="margin">1. Sam. 24. 26.</note> 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 &amp; cruel,
without any regarde, either to GOD,
iuſtice or equitie, then any brute and furious
beaſt.</p>
                     <p>But when he made ſuch a iolly confeſſi<g ref="char:EOLhyphen"/>on
of his ſinnes, a man would haue thought,
that he had beene very penitent, and altoge<g ref="char:EOLhyphen"/>ther
conuerted. A man would haue thought
that he had beene come againe to his right
wittes, and that he had beene verye well di<g ref="char:EOLhyphen"/>ſpoſed
to haue 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
<pb facs="tcp:19834:115"/>
Dauid, he tooke his Iaueling, &amp; thought if
he had coulde to haue run Dauid through
with it,<note place="margin">1. Sam. 18. 24<g ref="char:punc">▪</g> 26.</note> with his owne handes, and after<g ref="char:EOLhyphen"/>ward
cauſed him to be ſought for al ouer, to
haue put him to death.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>Surely, herein he right wel ſhe<g ref="char:EOLhyphen"/>wed,
that he was a very Demoniacke, and
moſt Lunaticke.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>We ſee a great number of ſuch.
For, there are an exceeding mighty num<g ref="char:EOLhyphen"/>ber
of thoſe, who, after they haue long time
fought againſt their own conſciences, haue
ſome remorſe thereof. But forſomuche
as GOD forſaketh them, becauſe they
haue forſaken him, the Deuill their mai<g ref="char:EOLhyphen"/>ſter,
who hath ſo great power and dominio<g ref="char:cmbAbbrStroke">̄</g>
ouer them, hath no more ſtay of them, then
of ſenſleſſe and mad men. And therfore they
alter their mynds euery houre. And if it ſo
fall out, as that they ſometimes light on the
right ſide, they by &amp; by tumble ouer againe
vnto y<hi rend="sup">e</hi> other ſide, ſo y<hi rend="sup">t</hi>, the moone changeth
not ſo ofte<g ref="char:cmbAbbrStroke">̄</g> as they do. But this is the nature
of al ſuch as are ſubiect to the diuel. For, af<g ref="char:EOLhyphen"/>ter
any furious &amp; mad ſpirit hath once got
poſſeſſion of them, they are neuer long in
one mind. <hi>Tob.</hi> Thou haſt already ſpo<g ref="char:EOLhyphen"/>ken
<pb facs="tcp:19834:116"/>
of many greate vices which greately
haunt vs, that make vs ſubiect vnto him.</p>
                  </sp>
                  <sp>
                     <speaker>The.</speaker>
                     <p>It is ſaid, that the diuel many times
caſt the Lunaticke one while into the fire,<note place="margin">Who they are, w<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>om the diuel ouerthroweth<g ref="char:punc">▪</g> and maketh them fall into the fire.</note> &amp;
another while into the water. Now, whe<g ref="char:cmbAbbrStroke">̄</g> y<hi rend="sup">e</hi>
diuel eggeth vs forward, ſo that he cauſeth
vs to fall into the ſinne of couetouſneſſe, he
caſteth vs into a farre more dangerous fire,
then if he did caſt vs into a materiall fire.
For,<note place="margin">The fire of Co<g ref="char:EOLhyphen"/>uetouſnes.</note> couetouſnes, is ſuch a fire, as is impoſ<g ref="char:EOLhyphen"/>ſible
to be quenched, by reaſon of that which
is caſt into it, but burneth ſtil more &amp; more.
Wherefore the couetous men burne conti<g ref="char:EOLhyphen"/>nualy
in this fire, and conſume therin much
of that that is caſt in, with them.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>If they were caſt in into a ma<g ref="char:EOLhyphen"/>teriall
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.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Wee might likewiſe ſaye as
much of Whoremongers.<note place="margin">The fire of whoredome and Lecherie.</note> For Lechery is
a fire alſo, and as hard to be quenched, as y<hi rend="sup">e</hi>
fire of couetouſneſſe. And how many do we
daylie ſee caſt into this infernall fire by the
diuel, who are there cruelly roaſted both
<pb facs="tcp:19834:116"/>
body &amp; ſoule. But there are a maruellous
great number, eſpecially, of theſe Luna<g ref="char:EOLhyphen"/>ticke
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,<note place="margin">The contempt of marriage pu<g ref="char:EOLunhyphen"/>niſhed.</note>
and the expreſſe commaundement of God,
then marry, and finde water in holy marri<g ref="char:EOLhyphen"/>age
to remedy it,<note place="margin">1. Cor. 7</note> wherby they might que<g ref="char:cmbAbbrStroke">̄</g>ch
this fire, and ſo be ridde of it. But they
had rather haue the diuel keep them there,<note place="margin">Gen. 1. 2.</note>
then they woulde ſerue God in that eſtate
which he hath ordeyned fro<g ref="char:cmbAbbrStroke">̄</g> the beginning.<note place="margin">Math. 19.</note>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>But, what are they, whom y<hi rend="sup">e</hi> diuel
maketh thus fall into the water?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Why man, there are an ex<g ref="char:EOLhyphen"/>ceeding
number of them. We may place
in this ranke, all voluptuous and lycenti<g ref="char:EOLhyphen"/>ous
perſons,<note place="margin">Who they are whom the diuel cauſeth to fall into the water.</note> who ſuffer the<g ref="char:cmbAbbrStroke">̄</g>ſelues to ouer<g ref="char:EOLhyphen"/>flow
as it were water, in their pleaſures &amp;
delightes. And therfore they make this en<g ref="char:EOLhyphen"/>tree
for the Diuell to enter into the<g ref="char:cmbAbbrStroke">̄</g>, 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
<pb facs="tcp:19834:117"/>
more at large, we ſhould find, that the moſt
parte of vs, are thus dayly dealt withall by
the Diuell, who handeleth vs not onely 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.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>Seing we haue talked ſo long,
of ſo many ſortes of Demoniackes, I wold
gladly now know of <hi>Ierome,</hi> what he were
able to ſay to this matter, conſidering hee
hath ſo long heard vs, &amp; neuer ſpake worde
which I maruel of. And me thinketh alſo y<hi rend="sup">t</hi>
he is about to leaue his ſilence, and to ſay
ſomewhat.</p>
                  </sp>
                  <sp>
                     <speaker>Ier.</speaker>
                     <p>Surely, thou and <hi>Theo.</hi> haue ſaid
ſo much, as that you haue lefte me no great
matter to talke of.<note place="margin">A ſtorie of a wo<g ref="char:EOLhyphen"/>man Demoni<g ref="char:EOLhyphen"/>acke that was neuer ſatiſfied with money.</note> But I will tell you a
Tale which once I hard done by a woman
Demoniacke, who differeth farre fro<g ref="char:cmbAbbrStroke">̄</g> thoſe
ſortes of Demoniackes, of whom thou haſt
before ſpoken.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>Thou wouldeſt fayne tel vs here
ſome fable and old wiues tale, to make vs
forget all the doctrine whereout we might
<pb facs="tcp:19834:117"/>
gather ſome good matter, of the talk which
we heretofore haue had,</p>
                  </sp>
                  <sp>
                     <speaker>Ier.</speaker>
                     <p>I wil tel thee, they that told me this
hyſtorie, tolde it not vnto 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 co<g ref="char:cmbAbbrStroke">̄</g>cerning thoſe matters, wher<g ref="char:EOLhyphen"/>of
you haue talked.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>Thou ſhouldeſt haue gone on
with thine hiſtory, whiles we haue entertai<g ref="char:EOLhyphen"/>ned
thee with theſe great promiſes. And
therfore let vs now heare it.</p>
                  </sp>
                  <sp>
                     <speaker>Ier.</speaker>
                     <p>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 v<g ref="char:EOLhyphen"/>pon
his purſe or money bagge if he had a<g ref="char:EOLhyphen"/>ny,
that ſhe could find. And if ſhe had once
fingred it, ſhe woulde haue ſo luſtely be<g ref="char:EOLhyphen"/>ſtirred
her, and ſo ſuddaynely haue put the
Gold or ſiluer which ſhe had fingered vnto
her mouth, as that a man coulde not haue
beene ſo wary of her, but that ſhee woulde
<pb facs="tcp:19834:118"/>
haue more ſuddainelye haue licked it
in.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>I promiſe thee, this was a mar<g ref="char:EOLhyphen"/>uellous
ſtraunge Diuell. Why, thoſe whi<g ref="char:EOLhyphen"/>che
we commonly call Saraſins, or Egip<g ref="char:EOLhyphen"/>tians,
or els Bohemians, are nothing ſkil<g ref="char:EOLhyphen"/>full
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?</p>
                  </sp>
                  <sp>
                     <speaker>Iero.</speaker>
                     <p>I vnderſtoode by them who
tolde me the tale, that Luther was aſked
his opinion of her. For hee was then a<g ref="char:EOLhyphen"/>liue,
when as this matter fell ſo out. And
the place wherein this thing happened, is
not farre fro<g ref="char:cmbAbbrStroke">̄</g> y<hi rend="sup">e</hi> place where Luther dwelt:
but I doe not well remember the name
which was told me.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>It is no matter for the name of
the place. But tel vs if thou canſt, what Lu<g ref="char:EOLhyphen"/>thers
aunſweare was, as touching this de<g ref="char:EOLhyphen"/>moniacke,
to thoſe which aſked his counſell
herein.</p>
                  </sp>
                  <sp>
                     <speaker>Ier.</speaker>
                     <p>I vnderſtood, that he told them,
that it was an aduertiſement of God to the
<pb facs="tcp:19834:118"/>
Almaynes, and to all the world beſides, that
the diuell Mammon was vnchayned &amp; let
looſe,<note place="margin">God Mamm<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap> raigning in th<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap> world.</note> 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 lic<g ref="char:EOLhyphen"/>ked
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.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>What meaneſt thou by this di<g ref="char:EOLhyphen"/>uell
Mammon?</p>
                  </sp>
                  <sp>
                     <speaker>Ier.</speaker>
                     <p>That couetouſnes, wherof the diuel
himſelfe is both God and father.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>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 prac<g ref="char:EOLhyphen"/>tiſe
whereof Luther ſpake, both in al coun<g ref="char:EOLhyphen"/>tries,
and alſo in all eſtates, and therefore
the Almaynes are not to bee onelye char<g ref="char:EOLhyphen"/>ged
therwith. For, we are able to ſay with<g ref="char:EOLhyphen"/>out
counterfetting, that there is a diuelliſh
couetouſnes al the world throughout. And
if a man ſhould conſider well of the matter,
<pb facs="tcp:19834:119"/>
we ſhould ſee couetouſneſſe, to be a verye
right ſhee Diuel, and maketh men become
hee Diuels, &amp; maketh ſuch a nu<g ref="char:cmbAbbrStroke">̄</g>ber of De<g ref="char:EOLhyphen"/>moniacks
as the woman was, of who<g ref="char:cmbAbbrStroke">̄</g> thou
erſt ſpakeſt, and begetteth ſuche a number
of great &amp; litle Diuels, to play this pagea<g ref="char:cmbAbbrStroke">̄</g>t,
as that the whole worlde is nothing els but
a Diuelrie, altogether diueliſhed.</p>
                  </sp>
                  <sp>
                     <speaker>Ierome.</speaker>
                     <p>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 vnto it.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>We are then in a iolly countrey,
when as we be in ſuche an hel, and haue to
doe with ſo many ſortes of Demoniackes
and Diuels.</p>
                  </sp>
                  <sp>
                     <speaker>Ier.</speaker>
                     <p>The danger is not ſo great to haue
to doe with them, as it is to be one of the
number.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>I right wel know thy meaning.
And therefore the hardeſt matter for vs re<g ref="char:EOLhyphen"/>ſteth
herein, to find y<hi rend="sup">e</hi> meanes how to auoyd
al theſe inconueniences, to wit, howe wee
may firſt keepe our ſelues, from falling in<g ref="char:EOLhyphen"/>to
<pb facs="tcp:19834:119"/>
theſe miſchiefes. The ſecond is, as tou<g ref="char:EOLhyphen"/>ching
the meane, whereby we may eſchewe
the hurt which theſe diuels and Demoni<g ref="char:EOLhyphen"/>ackes
might doe vs.</p>
                  </sp>
                  <sp>
                     <speaker>Ier.</speaker>
                     <p>That, which thou haſt ſpoken of, is
the very beſt and chiefeſt: For, to what pur<g ref="char:EOLhyphen"/>poſe
were it for a man to vnderſtand the diſ<g ref="char:EOLhyphen"/>eaſe,
without a man did thinke to get neceſ<g ref="char:EOLhyphen"/>ſary
remedyes for the healing thereof, and
it were to ſmal purpoſe to thinke of them
without a man were ſure to find them.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>In very deede it would ſerue to
none other end, but the more to torment the
party grieued, and make him become more
deſperat<gap reason="illegible" resp="#TECH" extent="1 letter">
                           <desc>•</desc>
                        </gap>.</p>
                  </sp>
                  <sp>
                     <speaker>Ier.</speaker>
                     <p>And therefore the verye beſt way
will be, that at our firſt meeting together,
we trauel and goe about this matter.</p>
                  </sp>
               </div>
               <div type="dialogue_introduction">
                  <pb facs="tcp:19834:120"/>
                  <head>The Title and effect of the
ſixt Dialogue, of the Demo<g ref="char:EOLhyphen"/>acke
world.</head>
                  <p>
                     <seg rend="decorInit">T</seg>His ſixt Dialogue is intituled,
The coniuration of Diuelles,
becauſe in it, is ſet forth, whi<g ref="char:EOLhyphen"/>che
way to driue out Diuels
whiche rule and torment the
world. Wheruppon, thoſe re<g ref="char:EOLhyphen"/>medies
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 vnto them, and how men
haue recourſe vnto creatures, wheras in truth
they ſhould run vnto God.</p>
                  <p>Of the cauſe of Saul his madnes, and of the
right remedy that was vſed for the ſame.</p>
                  <p>Of the blockiſh and witching ſpirit which
God ſendeth vnto vs in his iuſt iudgement.</p>
                  <p>For what cauſe, faſting and prayer are auay<g ref="char:EOLhyphen"/>leable,
for the driuing out of diuels.</p>
                  <p>How very neceſſary a thing the increaſe of
faith is.</p>
                  <p>Of the true vſe of faſting, and of the abuſe
<pb facs="tcp:19834:120"/>
thereof.</p>
                  <p>Of gluttonie &amp; drunkenneſſe, cloked vnder
the title of the libertie of the Goſpell, and
namely in the perſon of the Magiſtrates, and
miniſters of the church.</p>
                  <p>Of the Diuels force, whe<g ref="char:cmbAbbrStroke">̄</g> he is to be put out
of his lodging.</p>
                  <p>Of the victory which Ieſus Chriſt hath a<g ref="char:EOLhyphen"/>gainſt
him.</p>
                  <p>Of the principall and moſt neceſſary know<g ref="char:EOLhyphen"/>ledge
that is wa<g ref="char:cmbAbbrStroke">̄</g>ting in man, &amp; of his vnthank<g ref="char:EOLhyphen"/>fulneſſe,
as well towardes God, as alſo vnto
to thoſe to whom of duety he is bound.</p>
               </div>
               <div n="6" type="dialogue">
                  <pb facs="tcp:19834:121"/>
                  <head>The ſixte Dialogue of the
Demoniacke worlde, intituled, The
Coniuration of Diuels.</head>
                  <stage>Ierome, Tobie, Euſtace, Theophraſt.</stage>
                  <sp>
                     <speaker>Ierome.</speaker>
                     <p>
                        <seg rend="decorInit">T</seg>Hou deſiredſt (<hi>Tobie</hi>) to
vnderſtand what reme<g ref="char:EOLhyphen"/>dies
there were to keep
vs, not onely from be<g ref="char:EOLhyphen"/>comming
to be Demo<g ref="char:EOLhyphen"/>niacks,
but alſo to be de<g ref="char:EOLhyphen"/>fe<g ref="char:cmbAbbrStroke">̄</g>ded
from taking anye
hurt either by the diuels, or by the demoni<g ref="char:EOLhyphen"/>acks
whom the diuels poſſeſſe and rule.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>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 Coniu<g ref="char:EOLhyphen"/>rations,
and all the Coniurers that be in
the worlde, will litle or nothing auayle,
without there be ſome other helping hand
then theirs.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:121"/>
                     <speaker>Ier.</speaker>
                     <p>Why man, thou muſt not looke
that the diuels and Demoniackes coniure
one another.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>Why ſpeakeſt thou that?</p>
                  </sp>
                  <sp>
                     <speaker>Ier.</speaker>
                     <p>Becauſe, if there be any men in the
whole world, ouer whom the diuels raigne
and haue 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 demo<g ref="char:EOLhyphen"/>niackes
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 Go<g ref="char:EOLhyphen"/>uernours
of others, it cannot bee choſen,
but that they whiche are guyded and go<g ref="char:EOLhyphen"/>uerned
by them, muſt needs bee led by that
ſpirit, which guideth &amp; gouerneth their lea<g ref="char:EOLhyphen"/>ders
and Gouernours.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>I doubt that <hi>Euſtace,</hi> wil not yeeld
vnto that thy opinion.</p>
                  </sp>
                  <sp>
                     <speaker>Ier.</speaker>
                     <p>I care not whether he will yeelde
to it or not, yet I am ſure it is true that I
<pb facs="tcp:19834:122"/>
haue ſayde.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt,</speaker>
                     <p>If thou wilt needes haue it ſo, I
ſhall but looſe time to ſpeake againſt thee.
And therefore I ſhalbe contented to heare,
what Coniurers they are that thou canſt
bring foorth for thy parte, and ſee what
greater vertue they haue more, then thoſe
whom thou haſt diſciphered, and ſo greatly
blamed.</p>
                  </sp>
                  <sp>
                     <speaker>Ier.</speaker>
                     <p>Mee thinketh <hi>Tobie,</hi> that <hi>Theo.</hi>
hath ſhewed vnto vs a moſt excellent reme<g ref="char:EOLhyphen"/>die
againſt this miſchiefe, whiche is ſo
greatly to be feared: ſo that in my opinion,
if we take it, we ſhall neuer neede anie o<g ref="char:EOLhyphen"/>ther.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>A vnderſtand right wel, y<hi rend="sup">t</hi> he hath
ſent vs backe to Ieſus Chriſt, to ſeeke this
meane and remedy at his hand. And ſurely
for myne owne parte I would neuer goe a<g ref="char:EOLhyphen"/>ny
further.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Saul very diligently ſought after
it, but becauſe he went not to God, to who<g ref="char:cmbAbbrStroke">̄</g>
he ought to haue gone, he neuer found that
comfort and remedy againſt his diſeaſe, that
he looked for.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>What remedy was that?<note place="margin">1. Sam. 16.</note>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>His ſeruants made him beleeue
<pb facs="tcp:19834:122"/>
that it was beſt for him to haue ſome cun<g ref="char:EOLhyphen"/>ning
Muſition,<note place="margin">The counſell which Saules ſeruants gaue him.</note> which could play excellent<g ref="char:EOLhyphen"/>ly
vpon an harpe. And he thought this, to be
very good counſel. Wherupo<g ref="char:cmbAbbrStroke">̄</g>, he forthwith
ſent to haue ſuch an one gotten him: and at
laſt, Dauid was brought to him to play this
parte, for hee had therein, moſte excellent
ſkill,</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>What reaſon had they to doe
thus?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>There was great likelihoode,
that the ſeruantes which gaue Saule this
counſel, as the hiſtorie witneſſeth, were his
Phiſitions, who had met together to con<g ref="char:EOLhyphen"/>ſult
of his diſeaſe.<note place="margin">What reme<g ref="char:EOLhyphen"/>dies the wicked hunt after, whe<g ref="char:cmbAbbrStroke">̄</g> they are diſea<g ref="char:EOLhyphen"/>ſed.</note> For, when anye ſicke<g ref="char:EOLhyphen"/>neſſe,
or other inconuenience falleth vpon
the wicked, they neuer co<g ref="char:cmbAbbrStroke">̄</g>ſider, that it is the
hande and rodde of the Lorde that is layde
vppon them, without they bee enfor<g ref="char:EOLhyphen"/>ced
thereto, with the greate blowes of a
mawle, as was layde vppon Pharaoh and
the Egyptians.<note place="margin">Exod. 12.</note> And therefore, where they
ſhould looke vp vnto heauen, they ſtil looke
groueling downe to the earth, and runne
rather vnto creatures, then vnto the Cre<g ref="char:EOLhyphen"/>ator.</p>
                     <p>And agayne, they that are about them, &amp;
<pb facs="tcp:19834:123"/>
like them, neuer giue them other direction.
Wherefore, when Saul was not well at
eaſe, hee muſt needes ſende for remedy for
his diſeaſe. And his moſte excellent re<g ref="char:EOLhyphen"/>medy
had beene, to haue ſent for ſome ſound
Prophete or Preacher, to haue told Saul
of the grieuous and great ſinnes which he
had committed, whereby the wicked ſpy<g ref="char:EOLhyphen"/>rit
had ſo great power ouer him, to torme<g ref="char:cmbAbbrStroke">̄</g>t
him as he did: For, by theſe and ſuche lyke
ſpeeches, he muſt needes haue been brought
to repentance, and ſo haue fled to the mer<g ref="char:EOLhyphen"/>cies
of God, whereby he might haue obtai<g ref="char:EOLhyphen"/>ned
his fauour, and remiſſion of his ſinnes:
for, if he had growne to an attoneme<g ref="char:cmbAbbrStroke">̄</g>t with
God, through true and faithful repentance,
he ſhoulde haue 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,
haue healed him in mercy. But becauſe that
Saul, had ſo lo<g ref="char:cmbAbbrStroke">̄</g>g dallied w<hi rend="sup">t</hi> God, &amp; perſeue<g ref="char:EOLhyphen"/>red
ſo long in his wicked doing, co<g ref="char:cmbAbbrStroke">̄</g>trary to
his own co<g ref="char:cmbAbbrStroke">̄</g>ſcience, as y<hi rend="sup">t</hi> god would not once
vouchſafe to giue him that grace to haue re<g ref="char:EOLhyphen"/>courſe
vnto him, nor ſuffer him haue ani ma<g ref="char:cmbAbbrStroke">̄</g>
in his Court, &amp; about him, to giue him that
counſel.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:123"/>
                     <speaker>Toby.</speaker>
                     <p>I doe not thinke this counſell,
to be the beſt counſel that might haue been
giuen him:<note place="margin">Wee <gap reason="illegible" resp="#TECH" extent="1 word">
                              <desc>〈◊〉</desc>
                           </gap> to creatures for aide, rather the<g ref="char:cmbAbbrStroke">̄</g> vnto God.</note> howbeit, this is the verye ordi<g ref="char:EOLhyphen"/>nary
courſe, which we almoſt all take, to
runne rather vnto Phiſitions, and ſeeke re<g ref="char:EOLhyphen"/>medie
at the handes of Creatures, then
vnto God, the moſt excellent Phiſition of
all.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>I doe not thinke it amiſſe, to
vſe Phiſitions, and all other meanes what<g ref="char:EOLhyphen"/>ſoeuer
that men are able to helpe withall,
ſo that they be ordeyned of God.</p>
                     <p>But herein reſteth the faulte, that wee
forſake GOD, and runne vnto Creatures:
But if wee runne vnto GOD, yet haue
we more confidence in men, &amp; in the crea<g ref="char:EOLhyphen"/>tures,
and in the meanes and inſtrumentes,
which he hath ordained, then in God y<hi rend="sup">•</hi> fra<g ref="char:EOLhyphen"/>mer
and worker of all, without whome, all
the inſtrumentes are able to doe nothing.</p>
                     <p>And therefore it is written of king Aza,
that GOD tooke away his life from him,
becauſe that in his ſickneſſe,<note place="margin">1. Chron. 16.</note> he truſted more
vnto his Phiſitions, then hee did vnto
GOD. Nowe, if God punyſhed thoſe,
whoe vſed ſuch remedies as hee had orday<g ref="char:EOLhyphen"/>ned,
when as they put their confidence
<pb facs="tcp:19834:124"/>
in that, which they ſhould haue 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, &amp; put therin their
whole truſt.</p>
                  </sp>
                  <sp>
                     <speaker>To.</speaker>
                     <p>They which haue recourſe to the
Deuill, and vnto Charmers, and Sorce<g ref="char:EOLhyphen"/>rers,
who are his Miniſters, directe them
ſelues to other Phiſitions and meanes
then GOD hath ordayned.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Neyther doe theſe men eſcape
the heauy hande of GOD, although hee be
ſlow in comming, nor yet they which runne
vnto Idolles, and to ſtraunge Gods.</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>But I pray thee tell me, whe<g ref="char:EOLhyphen"/>ther
Muſicke hath any power againſt ſuch
kinde of madneſſe as Saules was,<note place="margin">Muſick, a reme<g ref="char:EOLunhyphen"/>dy againſt mad<g ref="char:EOLhyphen"/>neſſe.</note> or not?
For, it is to be preſumed, that they which
gaue Saule counſell, to ſend for a cunning
Muſition, where of this opinion.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>There are many Melancho<g ref="char:EOLhyphen"/>like,
and franticke people, whom Muſicke
ſerueth as a medicine, becauſe it reioyſeth
and tempereth mens affections, and there<g ref="char:EOLhyphen"/>by
<pb facs="tcp:19834:124"/>
draweth awaye their imaginations els
whether, if it be vſed as it ſhould be. But
Saules madneſſe proceeded not onelye of
a ladde 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 Da<g ref="char:EOLhyphen"/>uid
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.</p>
                     <p>And therefore hee was to looke for re<g ref="char:EOLhyphen"/>medie
ſome where els. For, Saules
madneſſe proceeded from the curſſe of god,<note place="margin">The cauſe of Sauls madnes.</note>
wherewith hee threatneth all ſuch as will
not obey his lawe,<note place="margin">Deut. 28.</note> 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,<note place="margin">The ſpirite of fury and bloc<g ref="char:EOLhyphen"/>kiſhnes.</note>
then thoſe blind men, that grope by y<hi rend="sup">e</hi> wals
at noone dayes.</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>Surely, this is an horrible and
very fearefull threat.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>All the reſt of the Prophetes,
which liued after Moſes, threatned the like
<pb facs="tcp:19834:125"/>
curſe and vengeance, namely to tyrauntes,
their Counſellors and Offycers,<note place="margin">Iſaiah. 19.</note> when as
they threatned them,<note place="margin">Oſeah. 4. 5.</note> that God would ſende
amongſt them,<note place="margin">Iohn. 6. 12</note> a blockiſh, ſleepy, &amp; drunken
ſpirite.</p>
                  </sp>
                  <sp>
                     <speaker>To.</speaker>
                     <p>I thinke, that fooliſh and wicked
Counſelles, which greatly hurt Princes,
their courtes, and principalities, proceede
from ſuch a ſpirite.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>That is queſtionleſſe. For,
ſeeing they make no account of the counſel
of God, which he delyuereth vnto them by
his worde, and ſeruauntes, they are worthy
of ſuch counſellors as are ledde with ſuch a
ſpirite:<note place="margin">1. Kings. 22.</note> As the falſe Prophetes of Achab:
who were, by y<hi rend="sup">e</hi> iuſt iudgement of God, ſent
vnto him, to deceiue him, as he had well de<g ref="char:EOLhyphen"/>ſerued.</p>
                  </sp>
                  <sp>
                     <speaker>To.</speaker>
                     <p>Thou wouldeſt the<g ref="char:cmbAbbrStroke">̄</g> thus
conclude, that there is no ſuffycient Phiſi<g ref="char:EOLhyphen"/>tion,
to deliuer or ridde men of ſuch incon<g ref="char:EOLhyphen"/>ueniences,
ſaue the moſt excellent Phiſi<g ref="char:EOLhyphen"/>tion
of al.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>Our ſauiour Ieſus Chriſt, yeel<g ref="char:EOLhyphen"/>ding
a reaſon,<note place="margin">Mat. 17.</note> why his Diſciples were not
able to heale the Lunaticque,<note place="margin">Faſting &amp; praies requiſite for the caſting out of Deuils.</note> tolde them,
that that ſort of Deuilles could not bee caſt
out, but by faſting and prayer.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:125"/>
                     <speaker>Toby.</speaker>
                     <p>Why ſayd he ſo?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>He himſelf declared that ſuffi<g ref="char:EOLhyphen"/>ciently
enough, when as he as wel rebuked
his Diſciples, as alſo the father of the Lu<g ref="char:EOLhyphen"/>naticque,
for their incredulitie, giuing them
therby to vnderſtand, that, y<hi rend="sup">t</hi> was the cauſe,
why his Diſciples were not able to caſt out
y<hi rend="sup">t</hi> Deuil, albeit they had vſed al the ſkil and
cunning they had. Wherefore, ſeeing it
was for want of fayth,<note place="margin">Encreaſe of fayth neceſſary.</note> it was requiſite, that
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 ther<g ref="char:EOLhyphen"/>fore,
as we cannot haue it without him, no
more alſo can it bee encreaſed but by him a<g ref="char:EOLhyphen"/>lone.
And therefore, Ieſus Chriſt exhorted
his Diſciples,<note place="margin">Ephe. 2.</note> to pray that it might bee en<g ref="char:EOLhyphen"/>creaſed
in them. Wherfore,<note place="margin">Iohn. 6.</note> ſith it is ſo, we
muſt addreſſe vs vnto GOD, by hearty
and faythfull prayer. And prayer can in
no wiſe pleaſe him, without it come from
the ſoule and heart.</p>
                     <p>And becauſe that abſtinence or faſting,<note place="margin">The right vſe of faſting.</note>
greatlye auayleth the ſoule or minde, forſo<g ref="char:EOLhyphen"/>much
as being leſſe preſſed by the body, it
is better diſpoſed towardes God: therfore
the ſeruauntes of GOD, haue commonly
<pb facs="tcp:19834:126"/>
ioyned abſtynence and faſting with their
prayers, when as they would addreſſe them
ſelues vnto 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 vn<g ref="char:EOLhyphen"/>derſtande,
that they had great neede to pray
vnto GOD, for the encreaſe of their faith,
and that faſting, greatly auayled vnto prai<g ref="char:EOLhyphen"/>er,
becauſe it was of great effycacie: he ioy<g ref="char:EOLhyphen"/>ned
faſting with prayer, when as he ſpake
of fayth that was to be required, for the ca<g ref="char:EOLhyphen"/>ſting
out of this kinde of wicked, and moſt
cruell Deuils.</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>I doe not much meruaile, that
there are this day ſo few Coniurers, which
are able to caſt out of the worlde thoſe De<g ref="char:EOLhyphen"/>uilles,
of whome wee haue 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 Reforma<g ref="char:EOLhyphen"/>tion
of the Goſpell: For, you are not con<g ref="char:EOLhyphen"/>tented
your ſelues not to faſt: but, which is
worſe,<note place="margin">The abuſe of fa<g ref="char:EOLhyphen"/>
                           <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>ting conde<g ref="char:cmbAbbrStroke">̄</g>ned.</note> you ſcorne them that faſt, and con<g ref="char:EOLhyphen"/>demne
them for ſuperſtitious people, and
<pb facs="tcp:19834:126"/>
hypocrites.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>I know right well, that thou
takeſt great pleaſure to be mery with vs,
or els thou ſpeakeſt of our doctrine accor<g ref="char:EOLhyphen"/>ding
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 con<g ref="char:EOLhyphen"/>ſciences.
For, who euer heard vs more con<g ref="char:EOLhyphen"/>demn
faſting and abſtynence, then true prai<g ref="char:EOLhyphen"/>er,
and all other good workes, which God
alloweth and lyketh of.</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>Wherefore then faſt you not
in Lent, the foure Ember dayes, the Vigi<g ref="char:EOLhyphen"/>les,
and other faſting dayes, commanded by
y<hi rend="sup">e</hi> Church.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>If we condemne y<hi rend="sup">e</hi> ſuper<g ref="char:EOLhyphen"/>ſtitious
and importable abuſes,<note place="margin">What true faſt are.</note> which the
Papiſtes vſe in their faſtes, wee doe not for
all that comdemne the true faſtes, that are
according to the worde of GOD, and ac<g ref="char:EOLhyphen"/>cording
to the right rule of the auncient
Fathers and true ſeruauntes of God: But
contrariwiſe, wee greatly deſire, to haue
the right vſe of thoſe faſtes, to bee brought
into the Church. For, there is great dif<g ref="char:EOLhyphen"/>fere<g ref="char:cmbAbbrStroke">̄</g>ce
between correcting the abuſes, &amp; the
<pb facs="tcp:19834:127"/>
abolyſhing of good things which men haue
abuſed. And as for the common faſtes, there
are no preachers which more comme<g ref="char:cmbAbbrStroke">̄</g>d the<g ref="char:cmbAbbrStroke">̄</g>,
nor who more grieuouſly reproue and con<g ref="char:EOLhyphen"/>demne
gluttony, drunkenneſſe, and al diſ<g ref="char:EOLhyphen"/>ſoluteneſſe,
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.</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>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 re<g ref="char:EOLhyphen"/>formed,<note place="margin">Gluttonny and drunkennes, clo<g ref="char:EOLhyphen"/>ked vnder the ti<g ref="char:EOLhyphen"/>tle of the liberty of the Goſpell.</note>
without, where peraduenture they
might at the leaſt haue faſted ſometimes,
ſo long as they held our lawe: who nowe,
not onely neuer faſt, but commonly ſurfet
both in eating and drinking, as if they had
receyued the Goſpell for none other pur<g ref="char:EOLhyphen"/>poſe,
but to ſurfette at pleaſure, and
make a ſcorne at all abſtynence and ſo<g ref="char:EOLhyphen"/>brietie.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>I muſt needes confeſſe, that
there are ouer many ſuch. And I will con<g ref="char:EOLhyphen"/>feſſe
more vnto thee then that. For, if this
miſchiefe, whereof thou ſpeakeſt, were but
in ſome of the meaner ſorte, it were
<pb facs="tcp:19834:127"/>
leſſe to be lamented. But the greateſt
miſchiefe of all the reſt is this, that there
are a great number of miniſters and magi<g ref="char:EOLhyphen"/>ſtrates,
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 ſpe<g ref="char:EOLhyphen"/>ciall
men, whome a man ſhall ordinarily
finde in the Cauernes and Tipling houſes,
as if their chiefeſt occupation were to
trowle and bowle, &amp; prouoke others to all
looſenes.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>I haue hearde it oftentimes
ſpoken,<note place="margin">Of the Glutto<g ref="char:EOLhyphen"/>nie and drunke<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>
                           <g ref="char:EOLunhyphen"/>nes of magi<g ref="char:EOLhyphen"/>ſtrates and miniſters.</note> y<hi rend="sup">t</hi> there are many of the chiefeſt of
your officers amongſt you, who take great
pleaſure to giue the miniſters, which will
play the good fellowes alittle, theyr lading
(as wee ſay). And theſe officers thinke,
that they haue made a great conqueſt, when
as they haue a miniſter drunke, as it too too
often falleth out. And I doubt not, but
that <hi>Ierome</hi> hath hearde as great newes of
this as I.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>I knowe more of this, then I
gladly would, &amp; I ca<g ref="char:cmbAbbrStroke">̄</g>not heare it ſpoken of,
but to their great ſhame which doe, and
continue ſuch villanies. But it is eaſily
<pb facs="tcp:19834:128"/>
to bee ſeene, what maner of men theſe mi<g ref="char:EOLhyphen"/>niſters
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 Mi<g ref="char:EOLhyphen"/>niſters
to bolle with them, to the end there<g ref="char:EOLhyphen"/>by
to brydle them, that they ſhoulde not bee
ouer greeuous in accuſing and reprehen<g ref="char:EOLhyphen"/>ding
of them. For, when theſe Miniſters
or rather minſtrels, haue well wet theyr
whyſtle, they, ouer whom they are Paſtors,
doe aſſure themſelues then, that they wyll
not be too eager vpon them. And againe,
theſe cup whiſteling minſtrels, haue no re<g ref="char:EOLhyphen"/>gard,
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, &amp; the reſt of
their vices whereunto they are ſubiect.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>If the caſe thus ſtandeth, I dare
aſſure thee, that you haue very venerable
Apepoſtles, to caſt out all the Diuels by
faſting and prayer, which at this preſent ſo
<pb facs="tcp:19834:128"/>
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 Di<g ref="char:EOLhyphen"/>uels
haue ſo great power of theſe dru<g ref="char:cmbAbbrStroke">̄</g>kards
and gluttons of all ſortes and eſtates, and
namely, ouer thoſe miniſters &amp; 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 <hi>Theo<g ref="char:EOLhyphen"/>phraſte?</hi>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>This I ſay vnto it, that y<hi rend="sup">t</hi> land,
and common weale is accurſed, which hath
gluttonous &amp; drunke<g ref="char:cmbAbbrStroke">̄</g> magiſtrates &amp; paſtors,<note place="margin">Eccle. 10.</note>
&amp; riſe vp in the morning to folow drunken<g ref="char:EOLhyphen"/>neſſe
vntyll they are hoat with wine.<note place="margin">Iſaiah. 5.</note> And
therefore, ſeeing that all vices reigne in the
world, &amp; more amongſt them, which ſhould
correct and puniſh the<g ref="char:cmbAbbrStroke">̄</g>, then amongſt any of
the reſt, it is no maruell, though there be ſo
many diuels &amp; Demoniacks euery where,
as are. But ſuch as feare y<hi rend="sup">e</hi> Lord, haue a ve<g ref="char:EOLhyphen"/>ry
good recourſe.<note place="margin">What deuiſes and meanes th<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap> Diuel hath whi<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>
                           <g ref="char:EOLhyphen"/>he is to be diſpla<g ref="char:EOLunhyphen"/>ced.</note> In very deed, it will bee
a hard matter to make thoſe diuels departe
fro<g ref="char:cmbAbbrStroke">̄</g> the<g ref="char:cmbAbbrStroke">̄</g>, but yet they ſhal, wil they, nil they, be
diſplaced, becauſe Chriſt laieth his hand on
<pb facs="tcp:19834:129"/>
as hee did vpon the miſerable Lunatike.
For,<note place="margin">Mat. 17.</note> when Ieſus Chriſte was in place, it
was ſo farre of that the wicked ſpirite
woulde departe from this poore childe,<note place="margin">Mark. 6.</note> as
that hee became more madde in him.<note place="margin">Luke. 9.</note> And
ſo likewiſe, when theſe Diuels, and demo<g ref="char:EOLhyphen"/>niackes
that they poſſeſſe which are nowe
in the worlde, feele the Goſpel come neare
them, and beginne to heare the voyce there<g ref="char:EOLhyphen"/>of,
they are euen as madde, as if a man
ſhoulde ſounde out the Trumpet, to aſſault
them, and giue 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 Chriſte: 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 tormen<g ref="char:EOLhyphen"/>ted
the poore Lunatike, then euer hee dyd
before, Inſomuche, that hee lay before Ie<g ref="char:EOLhyphen"/>ſus
Chriſte, as if hee had been dead.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>Hee dyd that, to vexe the poore
father, of that ſo very a miſerable childe, and
becauſe hee had ſo little faith, his increduli<g ref="char:EOLhyphen"/>tie
was the reaſon, why this childe was no
<pb facs="tcp:19834:129"/>
ſooner healed. For it ſeemed, that the
preſence of Ieſus Chriſt, did him more hurt
then good.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>It might ſeeme that Ieſus
Chriſte came thyther,<note place="margin">Victorie againſt the diuell, after he had been dri<g ref="char:EOLhyphen"/>uen, to his laſt ſhifts.</note> to giue the Diuell
greater power, to the end hee might finiſh
that worke which hee ſo long before trauel<g ref="char:EOLhyphen"/>led
about, which was, to kill this poore mi<g ref="char:EOLhyphen"/>ſerable
childe. For, euery 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 deli<g ref="char:EOLhyphen"/>uered
of the Diuell, and made through
whole.</p>
                     <p>Nowe, wee ſee that the like of this fal<g ref="char:EOLhyphen"/>leth
out dayly, we ſee how the Diuel trou<g ref="char:EOLhyphen"/>bleth
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 fumeth, and maketh as manie
as he hath power ouer, to fret and fume.
<pb facs="tcp:19834:130"/>
To be ſhort, he ſo terrifieth y<hi rend="sup">e</hi> whole world,
yea, the valianceſt and moſt conſtant, as that
a man would think it ſhould be vtterly con<g ref="char:EOLhyphen"/>ſumed
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 ſtron<g ref="char:EOLhyphen"/>ger
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 goſ<g ref="char:EOLhyphen"/>pell.
We haue none other thing to doe
but to remaine ſtedfaſt and conſtant, and do
that duetie that appertaineth vnto euery of
vs: and ſo leaue the charge of all the reſt of
y<hi rend="sup">e</hi> things vnto our Lord Ieſus Chriſte, who
will neuer forſake vs, nor yet ſuffer the di<g ref="char:EOLhyphen"/>uell
to reigne amongſt vs.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>I tell you, it is moſt neceſſarie
that hee ſhoulde put to his helping hande.
For there is none els to withſtand the Di<g ref="char:EOLhyphen"/>uels
power, nor yet ſtay and came ſuche
an enemies, whome, neuer man was able to
vanquiſh, but he alone. For, ſo far foorth
<pb facs="tcp:19834:130"/>
as I am able to vnderſtand by the talk that
wee haue had together, we are not only in
worſe eſtate, and more intractable and ra<g ref="char:EOLhyphen"/>gyng
then bruite beaſtes, but alſo then the
very Demoniackes. Whereupon, I can
not ſufficiently enough maruaile at our na<g ref="char:EOLhyphen"/>ture.
For, we are of that nature and condi<g ref="char:EOLhyphen"/>tion,
that wee can ſkill ſo do any thing, but
that which ſhould be for our benefite,<note place="margin">Man can doe a<g ref="char:EOLhyphen"/>nie thing, ſaue that which he ought chieflieſt to doe.</note> &amp; moſt
neceſſary for vs. For, there is neither Art,
Science, practiſe, nor yet occupation what<g ref="char:EOLhyphen"/>ſoeuer,
which we haue not deuiſed, and can
doe it, and teach others alſo, ſauing the
art to liue well, which wee bragge to teache
to euery one, and yet are not able to teache
our ſelues, but muche leſſe able to practiſe
it. For, there is almoſt, no beaſt ſo ſa<g ref="char:EOLhyphen"/>uage,
cruell, furious, or villanous howeſo<g ref="char:EOLhyphen"/>euer,
but that man by Arte, is able to
vanquiſhe, tame, and maſter, and make
familiar and gentle: But it is a won<g ref="char:EOLhyphen"/>der
to ſee that hee is not able to fynde
out any Arte,<note place="margin">Man a conque<g ref="char:EOLunhyphen"/>ror of all thing<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap> but of himſelfe</note> Science, Practiſe, nor
weapons, to vanquiſhe, came, and maſter
hym ſelfe, and to ouercome and ſubdue
his owne affections.</p>
                     <p>
                        <pb facs="tcp:19834:131"/>
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
Oxen 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 luſteth. Wol<g ref="char:EOLhyphen"/>ues
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.<note place="margin">There is diſa<g ref="char:EOLhyphen"/>greement be<g ref="char:EOLhyphen"/>tweene the huſ<g ref="char:EOLhyphen"/>band and the wife.</note> Contrariwiſe, I ſee too often
that the huſbande is not able to maiſter his
wife, nor the wife, her huſband, that they
might liue quietly together: although ſhee
be fleſhe of his fleſh,<note place="margin">Gen. 2, 3.</note> and bone of his bones,
and liue long time togeather,<note place="margin">Ephe. 5.</note> both in one
houſe,<note place="margin">Gen. 1. 2.</note> 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 loue
his wife, whom God hath made of his owne
ſubſtance, and hath giuen her vnto him, for
<pb facs="tcp:19834:131"/>
his aide and comfort, whom will hee loue?
Likewiſe, if the wife cannot humble herſelf
and fit her ſelfe,<note place="margin">Ephe. 5.</note> to agree with her huſband,
whome 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 a<g ref="char:EOLhyphen"/>bide
her? There is great contrarietie be<g ref="char:EOLhyphen"/>twixt
dogges and Cats, yea ſuch a naturall
hatred, as is not almoſt to bee reconciled.
And ſo likewiſe, betweene Wolues and
Sheepe: Lions and Oxen: And yet if they
had been brought vp together from their
youth, their bringing vp and company kee<g ref="char:EOLhyphen"/>ping,
which they had had together, woulde
worke ſome power and efficacie to diſpoile
them ſomething of their nature, &amp; ſo ioyne
themſelues in vnitie together: Although
they bee beaſtes of ſundrie kindes, and mer<g ref="char:EOLhyphen"/>uellouſly
differing, and contrary one to
another. What ſayeſt thou to this
<hi>Ierome?</hi>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Mee thinketh, it fareth with
men,<note place="margin">A ſimilitude o<gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap> vnthankful men.</note> as it fareth with flyes and ſwallowes,
who are alwayes lodged amongſt men, and
lye in theyr houſes, and yet for all that, a
man is not able to maſter them: for, the
<pb facs="tcp:19834:132"/>
ſwallowe buildeth her neaſt in his houſe,
and layeth her egges there, and hatcheth vp
her young ones. Man, beſtoweth houſe
roome on her, &amp; they both ſleepe vnder one
roufe, and yet there is no familiaritie be<g ref="char:EOLhyphen"/>twene
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 <hi>Tully</hi> rightly compared ſwal<g ref="char:EOLhyphen"/>lowes
to falſe and vnfaithful friendes.<note place="margin">Tully in his 4. Trooke to Heren.</note> 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 vs ſo long as the
weather is faire and cleare, but when they
ſee the winter of miſhap come vppon vs,
they flie away from vs euery chone. And
therefore it was not amiſſe ſaid of <hi>Pitha<g ref="char:EOLhyphen"/>goras,</hi>
                        <note place="margin">Pithagoras Creede.</note>
to forbid men of receiuing the ſwal<g ref="char:EOLhyphen"/>lowe
vnder their roufe.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>What meant <hi>Pythagoras</hi> by
that.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>His meaning was,<note place="margin">Plutarch.</note> that it is not
<pb facs="tcp:19834:132"/>
good to be familiarly acquainted w<hi rend="sup">t</hi> Iang,
lers,<note place="margin">Queſt. li. 8.</note> ſlaunderers, and vnthankfull perſons-who
are rightly repreſented by the Swal<g ref="char:EOLhyphen"/>lowe.
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 ta<g ref="char:EOLhyphen"/>ſteth
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.</p>
                  </sp>
                  <sp>
                     <speaker>Ier.</speaker>
                     <p>But what fauour find we by them
for all the benefites which they dayly haue
at our hands, in our houſes. What wage &amp;
reward haue we of them?</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>This wee haue, they greue and be<g ref="char:EOLhyphen"/>ray
with their dirt, whatſoeuer faire and
beautifull thing that is within the houſe.</p>
                  </sp>
                  <sp>
                     <speaker>Ier.</speaker>
                     <p>And more then that, for they en<g ref="char:EOLhyphen"/>gender
vermin and corruption, neuer cea<g ref="char:EOLhyphen"/>ſing
to importune, ſting, and bite vs, eue<g ref="char:cmbAbbrStroke">̄</g> til
the blood follow withal, and are neuer con<g ref="char:EOLhyphen"/>tented
with all the benefits y<hi rend="sup">•</hi> we beſtow on
the<g ref="char:cmbAbbrStroke">̄</g>, w<hi rend="sup">t</hi>out they alſo ſuck &amp; drinke our blood.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>Theſe Flyes are farre more
dangerous then man, and a great deale
<pb facs="tcp:19834:133"/>
more vnthankefull. I ſee fathers and
mothers alſo dayly, that cannot agree with
their children, but after, that thoſe fathers
and mothers haue waſted the odours, and
fumes of the odours, which are continually
about their children, and dandeled them, and
haue been greeued and vexed,<note place="margin">The great vn<g ref="char:EOLhyphen"/>
                           <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>hankfulneſſe of <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>ome children, <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>owardes their parents.</note> and had many
a foule hand with them in the bringing of
them vp: ſo ſoone as theſe children haue 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 in<g ref="char:EOLhyphen"/>forced
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
haue ſeene theſe Landleapers,<note place="margin">Landleapers.</note> who haue
lead all the countries ouer, Lions, Beares,
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 haue
made them daunce, leape, lye ſtyll, ſtand vp,
touch on the ground, make curteſie, march
<pb facs="tcp:19834:133"/>
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
haue 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?</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>No, not the wife of her huſ<g ref="char:EOLhyphen"/>bande,
nor the childe of the father.</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>What is the cauſe then, why
doe theſe Landleapers take ſo great paine,
to teach beaſtes, after this ſort?</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>It is to none other ende, but
to make men ſporte, and thereby, get mo<g ref="char:EOLhyphen"/>ney
of them, that they myght liue the eaſe<g ref="char:EOLhyphen"/>lier.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>Now, what greater pleaſure can
any man haue, then to ſee his children well
inſtructed? Is there any Ape more plea<g ref="char:EOLhyphen"/>ſant?
with whom may they haue any better
paſtime? And what greater commodity can
any Landleaper draw out of beaſtes, which
<pb facs="tcp:19834:134"/>
he ſo teacheth, then the father fro<g ref="char:cmbAbbrStroke">̄</g> 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.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>This is moſt certaine,<note place="margin">☞</note> a man
ſhall finde a great many moe children,<note place="margin">The Hippopo<g ref="char:EOLhyphen"/>tame.</note> like
the <hi>Hippopotame,</hi> then the Storke.</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>What manner of beaſt is that
<hi>Hippopotame?</hi>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>It is a beaſt that is bred chiefly
in Egypt, in the riuer of <hi>Nile,</hi> &amp; y<hi rend="sup">e</hi> 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.</p>
                  </sp>
                  <sp>
                     <speaker>Tob.</speaker>
                     <p>What is thy meaning by naming
of this beaſt?</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>I will tell thee, They that
haue written the hiſtories of the natures of
beaſtes,<note place="margin">Plutar. Booke.</note> haue ſet downe the nature of this
beaſt,<note place="margin">Whether the beaſtes bred on the land, be wiſer then they which are bred in the water.</note> to bee ſo peruerſe and cruell, as that
ſo ſoone as hee is come to any rype yeeres,
being therto brought by y<hi rend="sup">e</hi> endeuour of his
parents, that hee will kill his father, and
afterwarde haue to doe with his mother.
And howe many children, thynkeſt thou
ſhall wee finde at this day, who are
<pb facs="tcp:19834:134"/>
not grieued, that Fathers &amp; mothers liue
ſo long, and thinke of nothing els, but to ſee
the end of them?</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>And how many thinkeſt thou
there are of ſuch childre<g ref="char:cmbAbbrStroke">̄</g>, who bring their pa<g ref="char:EOLhyphen"/>rentes
to the graue, with very ſorowe and
penſiuenes, to ſee their vntowardnes.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>Alas, if man ſheweth him ſelfe
to be ſuch a one, to thoſe who haue begotten
him, and brought him vp, what good ſhall
other men hope for at his handes.</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>But tell mee alſo, I beſeech
thee, what thou meaneſt by ſpeaking of the
Storkes?</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>I put in them, beecauſe they
are of a cleane contrary nature.<note place="margin">The Storke.</note> For, if wee
ſhal giue credit vnto natural Philoſophers,<note place="margin">Plin. in his <gap reason="illegible" resp="#TECH" extent="1 word">
                              <desc>〈◊〉</desc>
                           </gap> Booke. cha. 2<g ref="char:punc">▪</g>
                        </note>
both Greeks and Latines, &amp; to their Pro<g ref="char:EOLhyphen"/>uerbs,<note place="margin">Antipelar<g ref="char:EOLhyphen"/>goſis.</note>
they bring vp &amp; comfort their dams
in their old age, &amp; by that meanes, ſhew the<g ref="char:cmbAbbrStroke">̄</g>
ſelues thankful vnto them, for their bring<g ref="char:EOLhyphen"/>ing
vp of the<g ref="char:cmbAbbrStroke">̄</g>, when they were young. How
ſayeſt thou <hi>Theophraſt,</hi> is it not ſo?</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>In very deede the Hebrewes, giue
this Fowle, which here, in our la<g ref="char:cmbAbbrStroke">̄</g>guage, we
call a ſtork, &amp; giueth her in y<hi rend="sup">e</hi> Hebrew to<g ref="char:cmbAbbrStroke">̄</g>gue
a name, which ſignifieth, mercy &amp; curteſie.
<pb facs="tcp:19834:135"/>
And therefore, there is great lykelyhood,
that this name was giuen vnto her, vppon
the reaſon which thou haſte yeelded. And
therefore,<note place="margin">Baſill.</note> Baſill the great exhorteth all
Chriſtians,<note place="margin">Suydas.</note> to followe the examples of the
Storke.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>And Suydas alſo teſtifieth,
that hereupon, an Embleame and deuiſe
was made:<note place="margin">An Embleame <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>nd deuice for Princes.</note> In which, there was a kinglye
ſcepter, layd vpo<g ref="char:cmbAbbrStroke">̄</g> an Hippopotame, &amp; there<g ref="char:EOLhyphen"/>vpon
iewbed certaine Storkes.</p>
                  </sp>
                  <sp>
                     <speaker>To.</speaker>
                     <p>What was the meaning here<g ref="char:EOLhyphen"/>of?</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>The meaning was this, That
Kings and Princes ſhould by their power
and authoritie, ſuppreſſe all vnthankefull,
wicked,<note place="margin">
                           <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>. Crinit. de <gap reason="illegible" resp="#TECH" extent="2 letters">
                              <desc>••</desc>
                           </gap>on. diſc. lib. 4 <gap reason="illegible" resp="#TECH" extent="1 letter">
                              <desc>•</desc>
                           </gap>a. 13.</note> and tyrannous perſonnes, that
would not yeelde their obedience, to thoſe,
to whom, in duetie and conſcience they are
bound, but yeelde ill for good, both to theyr
parentes, countrey, and Church, whoe had
begotten them, and brought them vp. And
contrariwiſe, they that ſhould ſuſtaine, and
maintaine, al ſuch as were Debonaire, and
acknowledged the good turnes, which
they had receyued, and had diſcharged them
ſelues of all ſuch dueties, as of right they
<pb facs="tcp:19834:135"/>
ought.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>And for that cauſe alſo, S. Am<g ref="char:EOLhyphen"/>broſe
ſaith, that amongſt the Romaines, the
Storke was taken to be an example of all
pietie and debonairtie.</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>This deuiſe, wher of thou ſpea<g ref="char:EOLhyphen"/>keſt,
<hi>Ierome</hi> thinketh it, not too much a<g ref="char:EOLhyphen"/>miſſe.
What ſaieſt thou to it <hi>Theophraſte?</hi>
                     </p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>I will tell thee mine opinion.<note place="margin">Mans vnthank<g ref="char:EOLunhyphen"/>fulnes towards God.</note>
I doe conſider thus with my ſelfe, howe it
ſhould be poſſible, that one man ſhoulde be
faythfull to an other, when as man, is ſo
trayterous, ſo vnfaythfull, and altogether
ſo vnthankful, towardes God his Creator
who is both his Father, and ſouereine lieg
Lorde and Prince. For, howe can hee
obey a mortall man, who is a Rebell, to the
immortall GOD,<note place="margin">Iſaiah. 40. 4.</note> who hath both our lyfe
and death in his hand,<note place="margin">Acts. 17.</note> and is the ſame God,
by whome we are, liue, and dye. And ther<g ref="char:EOLhyphen"/>fore,
is not this a moſt horryble thing, that
man, who is but a worme of the earth, and
no man in deede, in reſpecte, and ſcarſe able
to crawle vpon the ground, ſhould be ſo vn<g ref="char:EOLhyphen"/>thankfull
and rebellious? For, were it not
for the hope of eternall lyfe, wee might
<pb facs="tcp:19834:136"/>
right well ſay, that he were the moſt myſe<g ref="char:EOLhyphen"/>rable
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 due<g ref="char:EOLhyphen"/>tie,
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 ſlyme 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 man, how he alone dareth re<g ref="char:EOLhyphen"/>ſiſte
his God, whome, all the reſt of his cre<g ref="char:EOLhyphen"/>atures,
the heauens, the earth, the ſea, the
ſtarres and planets, al the elements, beaſts,
Angels, and Deuils obey.</p>
                  </sp>
                  <sp>
                     <speaker>Toby.</speaker>
                     <p>Surely, for mine owne parte,
I woonder at it, euen as much as thou
doeſt.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>But thou wouldeſt a great deale
more woonder, if thou diddeſt more nar<g ref="char:EOLhyphen"/>rowly
conſider, of the infirmitie and myſe<g ref="char:EOLhyphen"/>rie
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
<pb facs="tcp:19834:136"/>
entred into this talke, me thinketh, that this
co<g ref="char:cmbAbbrStroke">̄</g>ſideration, and contemplation wil not be
amiſſe, for vs to debate on. For the which
cauſe, I am of the opinion, that wee might
handle this poynt ſomewhat more at large,
if you will agree vnto me herein. Howbeit,
I feare nothing but that we ſhould be ouer
long, becauſe there are in this behalfe ma<g ref="char:EOLhyphen"/>ny
good thinges, and worthy dilygent con<g ref="char:EOLhyphen"/>ſideration.</p>
                  </sp>
                  <sp>
                     <speaker>Ierom.</speaker>
                     <p>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, &amp; recre<g ref="char:EOLunhyphen"/>ate
our ſelues a little in this faire Garden.
For, when our mindes are alwayes occu<g ref="char:EOLhyphen"/>pyed
about one thing, it groweth yrkeſome
vnto vs 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 haue no
delight in that that we heare.</p>
                  </sp>
                  <sp>
                     <speaker>Euſt.</speaker>
                     <p>Without doubt, there is nothing
more certaine.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:137"/>
                     <speaker>To.</speaker>
                     <p>I know not my mayſters, whe<g ref="char:EOLhyphen"/>ther
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 a<g ref="char:EOLhyphen"/>bout
it.</p>
                  </sp>
                  <sp>
                     <speaker>Theo.</speaker>
                     <p>And, I doe thinke, that there is
none of vs weary in this good co<g ref="char:cmbAbbrStroke">̄</g>pany: But
becauſe we may be the freſher, and followe
the matter more cheerely, I am contented
to agree to <hi>Ierome.</hi> 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 crea<g ref="char:EOLhyphen"/>ted
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 haue the
better occaſion to prayſe him, and yeelde
him our humble and hearty thankes: And
then wee maye after enter againe into our
matter. And where wee haue heretofore
ſpoken in generall, of the diſorder and con<g ref="char:EOLhyphen"/>fuſedneſſe
of the world, and of the daunger
wherein it ſtandeth, wee will alſo ſpeake
ſomewhat more, in perticular of man, who
is the cauſe of all the diſorder, and great
miſchiefes, that at this preſent reigne in the
world.</p>
                  </sp>
                  <sp>
                     <pb facs="tcp:19834:137"/>
                     <speaker>Tob.</speaker>
                     <p>Seeing you are all of this opi<g ref="char:EOLhyphen"/>nion,
I promiſe you, I for my parte, wyll
not be againſt it. Let vs riſe therefore, and
get vs hence.</p>
                  </sp>
                  <trailer>FINIS.</trailer>
               </div>
            </body>
            <back>
               <div type="imprimatur">
                  <p>
                     <hi>Imprinted at London at the</hi>
three Cranes in the Vintree, by Tho<g ref="char:EOLhyphen"/>mas
Dawſon, for Iohn Perin in
Paules Church yard at the
ſigne of the Angel.
1583.</p>
               </div>
            </back>
         </text>
      </group>
   </text>
</TEI>