Mat. 7.
as Christ him selfe teacheth vs of the power that false Prophets sall haue to caste out Devils. It is no wounder then, these respects of this action being considered, that it may be possible to the Papistes, though erring in sundrie points of Religion to accomplish this, if they vse the right [pg 073] forme prescribed by Christ herein. For what the worse is that action that they erre in other thinges, more then their Baptisme is the worse that they erre in the other Sacrament, and haue eiked many vaine freittes to the Baptisme it selfe.
Phi. Surelie it is no little wonder that God should permit the bodies of anie of the faithfull to be so dishonoured, as to be a dwelling place to that vncleane spirite.
Epi. There is it which I told right now, would prooue and strengthen my argument of the deuils entring in the dead bodies of the faithfull. For if he is permitted to enter in their liuing bodies, euen when they are ioyned with the soule: how much more will God permit him to enter in their dead carions, which is no more man, but the filthie and corruptible caise of man. For as Christ sayth,
Mark. 7.
It is not any thing that enters within man that defiles him, but onely that which proccedes and commeth out of him.
Chap. V.
ARGVMENT.
The description of the fourth kinde of Spirites called the Phairie: What is possible therein, and what is but illusiones. How far this Dialogue entreates of all these thinges, and to what end.
Philomathes.
Now I pray you come on to that fourth kinde of spirites.
Epi. That fourth kinde of spirites, which by the Gentiles was called Diana, and her wandring court, and amongst vs was called the Phairie (as I [pg 074] tould you) or our good neighboures, was one of the sortes of illusiones that was rifest in the time of Papistrie: for although it was holden odious to Prophesie by the deuill, yet whome these kinde of Spirites carryed awaie, and informed, they were thought to be sonsiest and of best life. To speake of the many vaine trattles founded vpon that illusion: How there was a King and Queene of Phairie, of such a iolly court & train as they had, how they had a teynd, & dutie, as it were, of all goods: how they naturallie rode and went, eate and drank, and did all other actiones like naturall men and women: I thinke it liker Virgils Campi Elysij, nor anie thing that ought to be beleeued by Christians, except in generall, that as I spake sundrie times before, the deuil illuded the senses of sundry simple creatures, in making them beleeue that they saw and harde such thinges as were nothing so indeed.
Phi. But how can it be then, that sundrie Witches haue gone to death with that confession, that they haue ben transported with the Phairie to such a hill, which opening, they went in, and there saw a faire Queene, who being now lighter, gaue them a stone that had sundrie vertues, which at sundrie times hath bene produced in judgement?
Epi. I say that, euen as I said before of that imaginar rauishing of the spirite foorth of the bodie. For may not the deuil object to their fantasie, their senses being dulled, and as it were a sleepe, such hilles & houses within them, such glistering courts and traines, and whatsoeuer such like wherewith he pleaseth to delude them. And in the meane [pg 075] time their bodies being senselesse, to conuay in their hande any stone or such like thing, which he makes them to imagine to haue receiued in such a place.
Phi. But what say ye to their fore-telling the death of sundrie persones, whome they alleage to haue scene in these places? That is, a sooth-dreame (as they say) since they see it walking.
Epi. I thinke that either they haue not bene sharply inough examined, that gaue so blunt a reason for their Prophesie, or otherwaies, I thinke it likewise as possible that the Deuill may prophesie to them when he deceiues their imaginationes in that sorte, as well as when he plainely speakes vnto them at other times for their prophesying, is but by a kinde of vision, as it were, wherein he commonly counterfeits God among the Ethnicks, as I told you before.
Phi. I would know now whether these kindes of spirites may only appeare to Witches, or if they may also appeare to anie other.
Epi. They may do to both, to the innocent sort, either to affraie them, or to seeme to be a better sorte of folkes nor vncleane spirites are, and to the Witches, to be a cullour of safetie for them, that ignorant Magistrates may not punish them for it, as I told euen now. But as the one sorte, for being perforce troubled with them ought to be pittied, so ought the other sorte (who may bee discerned by their taking vppon them to Prophesie by them,) That sorte I say, ought as seuerely to be punished as any other Witches, and rather the more, that [pg 076] that they goe dissemblingly to woorke.
Phi. And what makes the spirites haue so different names from others.
Epi. Euen the knauerie of that same deuil; who as hee illudes the Necromancers with innumerable feyned names for him and his angels, as in special, making Sathan, Beelzebub, & Lucifer, to be three sundry spirites, where we finde the two former, but diuers names giuen to the Prince of all the rebelling angels by the Scripture. As by Christ, the Prince of all the Deuilles is called, Beelzebub in that place, which I alleaged against the power of any hereticques to cast out Deuils. By Iohn in the Reuelation, the old tempter is called, Sathan the Prince of all the euill angels. And the last, to wit, Lucifer, is but by allegoric taken from the day Starre (so named in diuers places of the Scriptures) because of his excellencie (I meane the Prince of them) in his creation before his fall. Euen so I say he deceaues the Witches, by attributing to himselfe diuers names: as if euery diuers shape that he trans formes himselfe in, were a diuers kinde of spirit.