The world possessed with devils containing three dialogues. 1. Of the Devil let loose.…The vvorlde possessed with deuils conteinyng three dialogues. 1. Of the Deuill let loose.…
The world possessed with devils containing three dialogues. 1. Of the Devil let loose. 2. Of black devils. 3. Of white devils. And of the coming of Jesus Christ to judgement, a very necessary and comfortable discourse for these miserable and dangerous days.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.
Pierre Viret 1511–1571London: printed by John Kingston for John Perin, 1583London: printed by John Kingston for Ihon Perin, 1583
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Toby. It is not to be doubted but that their strength came from them as thou hast said: for it is certain that it came not from the spirit of God as Samsons did:1 who also brake chains and bonds, carried away Town gates on his shoulders, and overthrew houses with the strength of his hands.
Tobie. It is not to bee doubted but that their strēgth came from them as thou hast saied: for it is certaine that it came not frō the spirite of God as Sampsons did:1 who also brake chaines and bonds, caried away Towne gates on his shoulders, and ouerthrew houses with ye strength of his hāds.
Theo. Nevertheless, thou seest how God hath these possessed in such bonds, that notwithstanding the strength that the devils gave them, yet were they always so subject to Jesus Christ, as if he had had them in chains and bonds, and although they fled to the graves and deserts, yet when it pleased Jesus Christ, he brought them from thence, and constrained them to appear before him, as if a Judge should call a wicked doer out of prison: to appear before him, to give sentence against him. Now if our Saviour Christ, have showed such power on these possessed, and over the Devils which tormented them, we may not doubt, but that he hath as much power now as ever he had, to repress the ⟨image 43⟩cloaked possessed,1 that are now adays, and also these Devils, by whom they are conducted and governed. But especially we may be well assured, that he will not loose the bridle more to tyrants, then to these possessed, whom they resemble in many things. For, they are strong and mighty possessed, whom mans power can not easily resist: yea, and they be furious, like the lord and master that they serve. And therefore,
the Devil hath at all times governed such tyrannous Kings and Princes, as persecuted the people of God. Furthermore, laws be given to men, as bonds and bridles to restrain them, from all kind of riot or beastly life: And therefore David admonisheth us,
saying Be ye not like an Horse, or like a Mule, which understand not, whose mouths thou doest bind with Bit and Bridle, least they come near thee. But there is neither bit nor bridle, that can restrain the tyranny, and fury of tyrants, by reason of their power, and the practises that the Read Dragon, which is the Devil, worketh in them and
⟨image 44⟩
by them. Wherefore, they may well be compared to those furious, violent, and wild possessed men. But our greatest con fort, is, that Jesus Christ which is their judge, is able enough to call them to judgement before him, either to bridle their rage, or to condemn them to the bottomless pit of hell to the Devil, whom they had rather obey then God. And therefore it is written in the book of Daniel,
that the Son of God hath Judged and condemned all beasts:
Theo. Neuerthelesse, thou seest how God hath these possessed in suche bondes, that notwithstandyng the strēgth 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 cōstrained 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 ⟨image 43⟩cloaked possessed,1 that are now adaies, and also these Deuilles, by whom thei are conducted and gouerned. But especially wee maie be well assured, that he will not loose the bridle more to tyrauntes, then to these possessed, whō thei resemble in many thinges. For, thei are strong and mightie possessed, whom mannes power can not easely resiste: yea, and thei bee furious, like the lorde and maister that thei serue. And therfore,2 it is written in the Apocalips, that the red Dragon had seuen heddes, and on euery hedde a croune, and he had also ten hornes. For,3 the Deuill hath at all tymes gouerned suche tyrānous Kynges and Princes, as persecuted the people of God. Furthermore, lawes be giuen to men, as bondes and bridles to restraine them, from all kinde of riot or beastly life: And therefore Dauid admonisheth vs,4 saiyng Be ye not like an Horse, or like a Mule, whiche vnderstande not, whose mouthes thou doest bind with Bit and Bridle, least thei come nere thee. But there is neither bit nor bridle, that can restraine the tyrannie, and furie of tyrauntes, by reason of their power, and the practises that the Redde Dragon, whiche is the Deuil, worketh in them and ⟨image 44⟩by theim. Wherefore, thei maie well bee compared to those furious, violente, and wilde possessed men. But our greatest cō fort, is, that Iesus Christe whiche is their iudge, is able inough to cal them to iudgemēt 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,5 that the Sonne of God hath Iudged and condemned all beastes:
1Tyrants possessed.Tyrauntes possessed.
2The crowne• and horns of the red Dragon.The crowne• and hornes of the redd Dragon.
Jerome. Because that the tyrants which openly persecute the people, and Church of God, and use nothing but rage, force, and violence, do manifestly declare themselves, to be the enemies of God and his church, it seemeth that we may rightly call such possessed and devils, black devils.
Ierom. Because that the tyrantes which openly persecute the people, and Churche of God, and vse nothyng but rage, force, and violence, doe manifestly declare themselues, to bee the enemies of God and his churche, it semeth that we maie rightly cal suche possessed and deuills, blacke deuils.
Jerome. Seeing they are spirits without ⟨image 44⟩bodies, they can neither be black nor white, for they can receive no colour, sith that colours have no place, but in visible and corporal things. But I speak this, because Painters commonly paint Devils black, and we imagine them so to be, which is not wholly without reason:1 For, seeing the Devil is Prince of darkness, the colour is very meet for his livery, because it representeth darkness much better, then any other, as whiteness best representeth light: for which cause contrariwise, Painters commonly make Angels white and shining: And when they have appeared to men in likeness of men, they have often times appeared after that manner, as the holy Scripture witnesseth.
Ierom. Seyng thei are spirites without ⟨image 44⟩bodies, thei cā neither be blacke nor white, for thei can receiue no colour, sithe that colours haue no place, but in visible and corporall thinges. But I speake this, because Painters commonly paint Deuils black, and wee imagine them so to bee, whiche is not wholie without reason:1 For, seyng the Deuill is Prince of darkenesse, the colour is verie meete for his liuerie, because it representeth darkenesse muche better, then any other, as whitenesse best representeth light: for whiche cause cōtrariwise, Painters 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.
1The Prince of darkness his livery.The Prince of darknesse his liuerie.
Toby. Seeing the Devil is a Prince,1 yea,2 the Prince of the world,3 and is al•o called the Prince of darkness,4 it is good reason that he should have a livery,5 as other Princes and lords have,6 and that it should be black.7 And so seeing thou didst call these black Devils,8 that we talked of,9 thou makest me imagine that thou thinkest, that there are also white devils: or else thou needest not to have used that title, as a distinction of black Devils from other.
Tobie. Seeyng the Deuill is a Prince,1 yea,2 the Prince of the worlde,3 and is al•o called the Prince of darkenesse,4 it is good reason that he should haue a liuerie,5 as oother Princes and lordes haue,6 and that it should be blacke.7 And so seyng thou diddst call these blacke Deuilles,8 that we talked of,9 thou makest me imagine that thou thinkest, that there are also white deuils: or els thou needest not to haue vsed that title, as a distinction of blacke Deuils from other.
Jerome. As we may rightly call those black devils, which openly show them selves to be Devils, so likewise may we call those white devils, which transfigure themselves into Angels of Light.1 For, although they be Devils in deed,2 nevertheless, they disguise themselves so, that they are taken for Angels of Light, though they be Angels of darkness.
Ierom. 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 trāsfigure themselues into Angelles of Light.1 For, although thei bee Deuilles in deede,2 neuerthelesse, thei disguise themselues so, that thei are taken for Angelles of Light, though thei be Angelles of darkenesse.
Toby. I think those white Devils, are more dangerous then the black, for that they are more subtle and traitorous then the other, and are no less cruel and furious.
Tobie. I thinke those white Deuils, are more daungerous then the blacke, for that thei are more subtle and traiterous then ye other, and are no lesse cruell and furious.
Jerome. There is no difference, but that these white Devils, can better cover their cruelty and rage for a time, but in the end they are rewarded like hypocrites, even as they are devilish hypocrites, their cloaked hypocrisy, cruelty, and fury, must be discovered. And therefore it cometh to pass many times, that these kind of devils become more fell and murderous, then any other.
Ierom. 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 discouered. And therfore it cōmeth to passe many times, that these kind of deuils become more fell and murtherous, then any other.
Jerome. As thou haste had examples of black Devils, in all the ancient tyrants, ⟨image 45⟩which heretofore have persecuted the church, whereby thou mayest know their nature, thou hast likewise many examples of white Devils, in all the ancient Heretics, and in all the Hypocrites, and household enemies of the church: which hath ever done more harm, then all the open enemies that ever the Church had, how cruel so ever they were.
Ierom. As thou haste had examples of blacke Deuills, in all the auncient tyrantes, ⟨image 45⟩whiche heretofore haue persecuted the churche, whereby thou maiest knowe their nature, thou hast likewise many examples of white Deuils, in all ye auncient Heretikes, and in all the Hypocrites, and householde enemies of the churche: whiche hath euer doen more harme, then all the open enemies that euer the Churche had, how cruell so euer thei were.
