Chap. II.
ARGUMENT.
The description of the next two kindes of Spirites, whereof the one followes outwardlie, the other possesses inwardlie the persones that they trouble. That since all Prophecies and visiones are nowe ceased, all spirites that appeares in these formes are evill.
PHILOMATHES.
Come forward now to the reste of these kindes of spirites.
EPI. As to the next two kindes, that is, either these that outwardlie troubles and followes some persones, or else inwardlie possesses them: I will conjoyne them in one, because aswel the causes ar alike in the persons that they are permitted to trouble: as also the waies whereby they may be remedied and cured.
PHI. What kinde of persones are they that uses to be so troubled?
EPI. Two kindes in speciall: either such as being guiltie of greevous offences, God punishes by that horrible kinde of scourdge,[note]p.063[note] or else being persones of the beste nature peradventure, that yee shall finde in all the Countrie about them, GOD permittes them to be troubled in that sort, for the tryall of their patience, and wakening up of their zeale, for admonishing of the beholders, not to truste over much in themselves, since they are made of no better stuffe, and peradventure blotted with no smaller sinnes (as CHRIST saide, speaking of them uppon whome the Towre in Siloam fell)
Luc. 13 And for giving likewise to the spectators, matter to prayse GOD, that they meriting no better, are yet spared from being corrected in that fearefull forme.
PHI. These are good reasones for the parte of GOD, which apparantlie mooves him so to permit the Devill to trouble such persones. But since the Devil hath ever a contrarie respecte in all the actiones that GOD employes him in: which is I pray you the end and mark he shoots at in this turne?
EPI. It is to obtaine one of two thinges thereby, if he may: the one is the tinsell of their life, by inducing them to such perrilous places at such time as he either followes or possesses them, which may procure the same: and such like, so farre as GOD will permit him, by tormenting them to weaken their bodie, and caste them in incurable diseases. The other thinge that hee preases to obteine by troubling of them, is the tinsell of their soule,p.064 by intising them to mistruste and blaspheme God: either for the intollerablenesse of their tormentes, as he assayed to have done with JOB; Job. 1 or else for his promising unto them to leave the troubling of them, incase they would so do, as is knowen by experience at this same time by the confession of a young one that was so troubled.
PHI. Since ye have spoken now of both these kindes of spirites comprehending them in one: I must nowe goe backe againe in speering some questions of everie one of these kindes in speciall. And first for these that followes certaine persones, yee know that there are two sortes of them: one sorte that troubles and tormentes the persones that they haunt with: an other sort that are serviceable unto them in all kinde of their necessaries, and omittes never to forwarne them of anie suddaine perrell that they are to be in. And so in this case, I would understande whither both these sortes be but wicked and damned spirites: or if the last sorte be rather Angells, (as should appeare by their actiones) sent by God to assist such as he speciallie favoures. For it is written in the Scriptures, Gen. 32. 1, Kin. 6, Psal. 34. that God sendes Legions of Angels to guarde and watch over his elect.
EPI. I know well inough where fra that errour which ye alleage hath proceeded: For it was the ignorant Gentiles that were the fountaine thereof. Who for that they knew not God, they forged in their owne imaginationes, every man to be still accompanied with two spirites,p.065 whereof they called the one genius bonus, the other genius malus: the Greekes called them ενδααιμονα & κακοδαιμονα: wherof the former they saide, perswaded him to all the good he did: the other entised him to all the evill. But praised be God we that are christians, & walks not amongst the Cymmerian conjectures of man, knowes well inough, that it is the good spirite of God onely, who is the fountain of all goodnes, that perswads us to the thinking or doing of any good: and that it is our corrupted fleshe and Sathan, that intiseth us to the contrarie. And yet the Devill for confirming in the heades of ignoraunt Christians, that errour first mainteined among the Gentiles, he whiles among the first kinde of spirits that I speak of, appeared in time of Papistrie and blindnesse, and haunted divers houses, without doing any evill, but doing as it were necessarie turnes up and down the house: and this spirit they called Brownie in our language, who appeared like a rough-man: yea, some were so blinded, as to beleeve that their house was all the sonsier, as they called it, that such spirites resorted there.
PHI. But since the Devils intention in all his actions, is ever to do evill, what evill was there in that forme of doing, since their actions outwardly were good.
EPI. Was it not evill inough to deceive simple ignorantes, in making them to take him for an Angell of light, and so to account of Gods enemie, as of their particular friend: where by the contrarie, all we that are Christians, ought assuredly to know that since the comming of Christ in the flesh, and establishingp.066 of his Church by the Apostles, all miracles, visions, prophecies, & appearances of Angels or good spirites are ceased. Which served onely for the first sowing of faith, & planting of the Church. Where now the Church being established, and the white Horse whereof I spake before, having made his conqueste, the Lawe and Prophets are thought sufficient to serve us, or make us inexcusable, as Christ saith in his parable of Lazarus and the riche man.Luk. 16