ARGVMENT.

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 euill.

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 vses to be so troubled?

Epi. Two kindes in speciall: Either such as being guiltie of greeuous offences, God punishes [pg 063] by that horrible kinde of scourdge, or else being persones of the beste nature peraduenture, 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 vp of their zeale, for admonishing of the beholders, not to truste ouer much in themselues, since they are made of no better stuffe, and peraduenture blotted with no smaller sinnes (as Christ saide,

speaking of them vppon whome the Towre in Siloam fell:) And for giuing 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 mooues him so to permit the Deuill to trouble such persones. But since the Deuil hath euer 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, by intising them to mistruste [pg 064] and blaspheme God: Either for the intollerablenesse of their tormentes, as he assayed to haue done with Iob;

or else for his promising vnto them to leaue 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 haue spoken now of both these kindes of spirites comprehending them in one: I must nowe goe backe againe in speering some questions of euerie 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 seruiceable vnto them in all kinde of their necessaries, and omittes neuer to forwarne them of anie suddaine perrell that they are to be in. And so in this case, I would vnderstande 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 fauoures. For it is written in the Scriptures,

that God sendes Legions of Angels to guarde and watch ouer 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, euery man to be still accompanied with two spirites, whereof they called [pg 065] the one genius bonus, the other genius malus: the Greekes called them e?da???a & ?a??da???a: wherof the former they saide, perswaded him to all the good he did: the other entised him to all the euill. 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 vs to the thinking or doing of any good: and that it is our corrupted fleshe and Sathan, that intiseth vs to the contrarie. And yet the Deuill 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 diuers houses, without doing any euill, but doing as it were necessarie turnes vp 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 beleeue that their house was all the sonsier, as they called it, that such spirites resorted there.

Phi. But since the Deuils intention in all his actions, is euer to do euill, what euill was there in that forme of doing, since their actions outwardly were good.

Epi. Was it not euill inough to deceiue 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 [pg 066] that since the comming of Christ in the flesh, and establishing of his Church by the Apostles, all miracles, visions, prophecies, & appearances of Angels or good spirites are ceased. Which serued 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, hauing made his conqueste, the Lawe and Prophets are thought sufficient to serue vs, or make vs inexcusable,

as Christ saith in his parable of Lazarus and the riche man.