Discourse, Book I, chapters 8–14: The fall of the angels and the meanings of “spirit”

CHAP. VIII. The Commencement of Devils fondly gathered out of the 14. of Isaiah; of Lucifer and of his fall; the Cabalists, the Thalmudists and Schoolmens opinions of the Creation of Angels.

THe Witchmongers, which are most commonly bastard Divines, do fondly gather and falsly conceive the Commencement of Devils out of the 14. of Isaiah, where they suppose Lucifer is cited, as the name of an Angel; who on a time being desirous to be cheekmate with God himself, would needs (when God was gone a little aside) be sitting down or rather pirking up in Gods own principal and Cathedral Chair; and that therefore God cast him and all his confederates out of Heaven: so as some fell down from thence to the bottom of the earth; some having descended but into the middle Region, and the tail of them having not yet passed through the highet Region, stayed even then and there, when God said, Ho. But God knoweth there is no such thing meant nor mentioned in that place: For there is only fore-shewed the deposing and deprivation of King Nebuchadnezzar, who exalting himself in pride (as it were above the Starrs) esteemed his glory to surmount all others, as far as Lucifer the bright morning Star shineth more gloriously than the other common Stars, and was punished by exile, until such time as he had humbled himself; and therefore metaphorically was called Lucifer.

But forsooth, because these great Clerks would be thought methodical, and to have crept out at Wisdoms bosome, who rather crawled out of Follies breeches; they take upon them to shew us, first, whereof these Angels that fell from Heaven were created; to wit, of the left side of that massie mold; whereof the World was compounded, the which (say they) was Putredo terrae; that is, the rottenness of the earth. Cabalists with whom Avicen seemeth to agree, say, That one of these begat another; others say, They were made all at once: The Greeks do write, That Angels were created before the World: The Latinists say, They were made the fourth day, when the Stars were made: Laurence Ananias saith, They were made the first day, and could not be made the fourth day, bacause it is written; Quando facta sunt sidera, laudaverunt me angeli: When the Stars were made, the Angels praised me; so as (saith he) they were made under the names of the Heavens.

There is also a great question among the Schoolmen, whether more Angels fell down with Lucifer; or remainnd in Heaven with Michael. Many having a bad opinion of the Angels honesties, affirm, that the greater part fell with Lucifer; but the better opinion is (saith Laurentius Ananias) that the most part remained. And of them that think so, some say, the tenth part were cast down, some, the ninth; and some gather upon S. John, that the third part were only damned; because it is written, That the Dragon with his tail plucked down with him the third part of the Stars.

CHAP. IX. Of the contention between the Greek and Latine Church touching the fall of Angels, the variance among Papists themselves herein; a conflict between Michael and Lucifer.

THere was also another contention between the Greek Church and the Latine; to wit, of what orders of Angels they were that did fall with Lucifer. Our Schoolmen say; They were of all the nine orders of Angels in Lucifer's conspiracy: But because the superior Order was of the more noble constitution and excellent estate, and the inferior of a less worthy nature, the more part of the inferior orders fell as guilty and offenders with Lucifer. Some say, The Devil himself was of the inferior order of Angels; and some, that he was of the highest order; because it is written, In Cherubim extentus & protegens posuite Monte sancto Dei, Extended upon a Cherubim and protecting, I have put thee in the holy Mountain of God. And these say further; That he was called the Dragon, because of his excellent knowledge. Finally these great Doctors conclude, That the Devil himself was of the Order of Seraphim, which is the highest, because it is written, Quomodo enim mane oriebaris Lucifer? For when didst thou rise in the morning O Lucifer? They of this sect affirm, That Cacodaemones were they that repelled against Jove; I mean they of Plato his sect, himself also holding the same opinion. Our Schoolmen differ much in the cause of Lucifers fall. For some say it was for speaking these words, Ponam sedem meam in aquilone, & similis ero altissimo, I will put my seat in the North, and I will be like the most High. Others say; Because he utterly refused felicity, and thought scorn thereof: Others say, Because he thought all his strength proceeded from himself, and not from God; Others say that it was, Because he attempted to do that by himself, and his own ability, which he should have obtained by the gift of another; Others say, That his condemnation grew hereupon, for that he challenged the place of the Messias; Others say, Because he detracted the time to adore the Majesty of God, as other Angels did; Others say, Because he utterly refused it. Scotus and his Disciples say that it was, Because he rebelliously claimed equal Omnipotency with God; with whom lightly the Thomists never agree. Others say, It was for all these causes together, and many more; so as hereupon (saith Laurentius Ananias) grew a wonderful conflict between Michael and his good Angels on the one side, and Lucifer and his Fiends on the other: so as, after a long and doubtful skirmish, Michael overthrew Lucifer, and turned him and his fellows out of the doores.

CHAP. X. Where the Battel between Michael and Lucifer was fought; how long it continued, and of their power: how fondly Papists and Infidels write of them; and how reverently Christians ought to think of them.

NOw where this battel was fought, and how long it continued, there is as great contention among the Schoolmen, as was betwixt Michael and Lucifer. The Thomists say this battel was fought in the Empyreal Heaven, where the abode is of blessed Spirits, and the place of pleasure and felicity. Augustine and many others say, That the battel was fought in the highest Region of the Air; Others say, In the Firmament; Others, In Paradise. The Thomists also say, It continued but one instant or prick of time; for they tarryed but two instants in all, even from their Creation to their Expulsion. The Scotists say, That between their production and their fall, there were just four instants. Nevertheless, the greatest number of Schoolmen affirm, That they continued only three instants; because it stood with Gods justice, to give them three warnings; so as at the third warning Lucifer fell down like lead (for so are the words) to the bottom of Hell; the rest were left in the Air, to tempt man. The Sadduces were as gross the other way; for they said, That by Angels was meant nothing else but the motions that God doth inspire in men, or the tokens of his power. He that readeth Eusebius, shall see many more absurd opinions and asseverations of Angels; as how many thousand years they serve as Angels, before they come to the promotion of Archangels, &c.

Monsieur Bodin, M. Mal. and many other Papists gather upon the seventh of Daniel, That there are just ten Millions of Angels in Heaven. Many say, that Angels are not by nature, but by office. Finally, it were infinite to shew the absurd and curious collections hereabout. I for my part think with Calvine, That Angels are creatures of God; though Moses spake nothing of their creation, who only applyed himself to the capacity of the common people, reciting nothing but things seen. And I say further with him, That they are heavenly spirits, whose ministration and service God useth; and in that respect are called Angels. I say yet again with him, That it is very certain, that they have no shape at all; for they are spirits, who never have any; and finally, I say with him, That the Scriptures for the capacity of our wit, doth not in vain paint out Angels unto us with wings; because we should conceive, that they are ready swiftly to succour us. And certainly all the sounder Divines do conceive and give out, that both the names and also the number of Angels are set down in the Scripture by the Holy-Ghost, in terms to make us understand the greatness and the manner of their messages; which (I say) are either expounded by the number of Angels, or signified by their names.

Furthermore, the School Doctors affirm, That four of the Superior Orders of Angels never take any form or shape of bodies, neither are sent of any errand at any time. As for Archangels, they are sent only about great and secret matters; and Angels are common Hacknies about every trifle; and that these can take what shape or body they list; marry they never take the form of women and children. Item, they say, That Angels take most terrible shapes; for Gabriel appeared to Mary, when he saluted her, Facie rutilante, veste coruscante, ingressu mirabili, aspectu terribili, &c. that is, With a bright countenance, shining attire, wonderful gesture, and a dreadful visage, &c. But of Apparitions I have spoken somewhat before, and will say more hereafter. It hath been long, and continueth yet a constant opinion, not only among Papists, but among others also; that every man hath assigned him, at the time of his nativity, a good Angel and a bad. For the which there is no reason in Nature, nor authority in Scripture. For not one Angel, but all the Angels are said to rejoyce more at one Convert, than of ninety and nine just. Neither did one only Angel convey Lazarus into Abraham's bosome. And therefore I conclude with Calvin, That he which referreth to one Angel, the care that God hath to every one of us, doth himself great wrong; as may appear by so many fiery Chariots shewed by Elizaeus to his servant. But touching this mystery of Angels, let us reverently think of them, and not curiously search into the nature of them, considering the vileness of our condition, in respect of the glory of their creation. And as for the foresaid fond imaginations and fables of Lucifer, &c. they are such as are not only ridiculous, but also accomptable among those impious curiosities, and vain questions, which Paul speaketh of: neither have they any title or letter in the Scripture for the maintenance of their gross opinions in this behalf.

CHAP. XI. Whether they became Devils, which being Angels kept not their Vocation, in Jude and Peter; of the fond Opinion of the Rabbins touching Spirits and Bugs; with a Confutation thereof.

WE do read in Jude, and find it confirmed in Peter, That the Angels kept not their first estate, but left their own habitation, and sinned, and (as Job saith) committed folly; and that God therefore did cast them down into Hell, reserving them in everlasting chains under darkness, unto the judgment of the great day. But many Divines say, That they find not anywhere, that God made Devils of them, or that they became the Princes of the World, or else of the Air; but rather Prisoners. Howbeit, divers Doctors affirm, That this Lucifer, notwithstanding his fall, hath greater power than any of the Angels in Heaven; Marry they say, That there be certain other Devils of the inferior fort of Angels, which were then thrust out for smaller faults, and therefore are tormented with little pains, besides eternal damnation; and these (say they) can do little hurt. They affirm also, That they only use certain juggling knacks, delighting thereby to make men laugh, as they travel by the high wayes; but other (say they) are much more churlish. For proof hereof they alledge the eighth of Matthew, where he would none otherwise be satisfied but by exchange, from the annoying of one man, to the destruction of a whole herd of Swine. The Rabbins, and namely Rabbi Abraham writing upon the second of Genesis, do say, That God made the Fairies, Bugs, Incubus, Robin Good-fellow, and other familiar or domestical Spirits and Devils on the Friday; and being prevented with the evening of the Sabbath, finished them not, but left them unperfect; and therefore, that ever since they use to flie the holiness of the Sabbath, seeking dark holes in Mountains and Woods, wherein they hide themselves till the end of the Sabboth, and then come alroad to trouble and molest men.

But as these opinions are ridiculous and fondly collected; so if we have only respect to the bare word, or rather to the letter, where Spirit or Devils are spoken of in the Scriptures, we shall run into as dangerous absurdities as these are. For some are so carnally minded, that a Spirit is no sooner spoken of, but immediately they think of a black man with cloven feet, a pair of horns, a tail, claws, and eyes as broad as a Bason, &c. But surely the Devil were not so wise in his generation, as I take him to be, if he would terrifie men with such ugly shapes, though he could do it at his pleasure. For by that means men should have good occasion and opportunity to flie from him, and to run to God for succour; as the manner is of all them that are terrified, though perchance they thought not upon God a long time before. But in truth we never have so much cause to be afraid of the Devil, as when he flatteringly insinuateth himself into our hearts, to satisfie, please, and serve our humours, enticing us to prosecute our own appetites and pleasures, without any of these external terrours. I would weet of these men where they do find in the Scriptures, that some Devils be spiritual, and some corporal; or how these earthy or watery Devils enter into the mind of man. Augustine saith, and divers others affirm, That Satan or the Devil while we feed, allureth us with gluttony; he thrusteth lust into our generation; and sloth into our exercise; into our conversation, envie; into our traffick, avarice; into our correction, wrath; into our government, pride; he putteth into our hearts evil cogitations; into our mouthes, lyes, &c. When we wake, he moveth us to evils works; when we sleep, to evil and filthy dreams; he provoketh the merry to loosness, and the sad to despair.

CHAP. XII. That the Devils assaults are Spiritual and not Temporal; and how grossly some understand those parts of the Scripture.

UPon that which hitherto hath been said, you see that the assaults of Satan are spiritual, and not temporal; in which respect St. Paul wisheth us not to provide a corselet of Steel to defend us from his claws; but biddeth us, Put on the whole armour of God, that we may be able to stand against the invasions of the Devil. For we wrestle not against flesh and blood; but against principalities, powers, and spiritual wickedness. And therefore St. Peter adviseth us, To be sober and watch; for the Devil goeth about like a roaring Lion, seeking whom he may devour. He meaneth not with carnal teeth; for it followeth thus, Whom resist ye stedfast in the faith. And again St. Peter saith, That which is spiritual, only discerneth spiritual things; for no carnal man can discern the things of the spirit; Why then should we think that a Devil, which is a Spirit, can be known, or made tame and familiar unto a natural man; or contrary to nature, can be by a Witch made corporal, being by God ordained to a spiritual proportion?

The cause of this gross conceipt is, that we hearken more diligently to old Wives, and rather give credit to their fables, than to the Word of God; imagining by the tales they tell us, that the Devil is such a Bulbegger, as I have before described. For whatsoever is proposed in Scripture to us by Parable, or spoken figuratively or significatively, or framed to our gross capacities, &c. is by them so considered and expounded, as though the bare letter, or rather their gross imaginations thereupon were to be preferred before the true sense and meaning of the Word. For I dare say, that when these blockheads read Jothams Parable in the ninth of Judges to the men of Sichem, to wit, that, The trees went out to anoint a King over them, saying to the Olive-tree, Reign thou over us; who answered and said, Should I leave my fatness? &c. they imagine that the wooden Trees walked, and spake with a mans voyce: or else, that some spirit entred into the Trees, and answered as is imagined they did in the Idols and Oracles of Apollo, and such like; who indeed have eyes, and see not; ears and hear not; mouths, and speak not, &c.

CHAP. XIII. The Equivocation of this word Spirit; how diversly it is taken in the Scriptures, where (by the way) is taught that the Scripture is not alwayes literally to be interpreted, nor yet allegorically to be understood.

SUch as search with the the Spirit of Wisdom and Understanding, shall find, that Spirits, as well good as bad, are in the Scriptures diversly taken: yea they shall well perceive, that the Devil is no horned beast. For sometimes in the Scriptures, Spirits and Devils are taken for infirmities of the body: sometimes for the vices of the mind; sometimes also for the gifts of tither of them. Sometimes a man is called a Devil, as Judas in the sixt of John, and Peter in the 16. of Matthew. Sometimes a Spirit is put for the Gospel; sometimes for the mind or soul of man; sometimes for the wil of man, his mind and councel; sometimes for Teachers and Prophets; sometimes for zeal towards God; sometimes for joy in the Holy Ghost, &c.

And to interpret unto us the nature and signification of spirits, we find these words written in the Scripture; to wit, The Spirit of the Lord shall rest upon him; The Spirit of counsel and strength; The Spirit of wisdom and understanding; The spirit of knowledg and the fear of the Lord. Again, I will pour out my Spirit upon the house of David, &c. The Spirit of grace and compassion. Again, Ye have not received the spirit of bondage, but the Spirit of adoption. And therefore St. Paul saith, To one is given, by the Spirit, the word of wisdom; to another, the word of knowledge by the same Spirit, to another, the gift of healing; to another, the gift of faith by the same Spirit; to another; the gift of prophesie; to another, the operation of great works: to another, the discerning of spirits; to another, the diversity of tongues; to another, the interpretation of tongues: and all these things worketh one and the self-same Spirit: Thus far the words of St. Paul. And finally Isaiah saith, that, The Lord mingled among them the spirit of errour. And in another place. The Lord hath covered you with a spirit of slumber.

As for the spirits of divination spoken of in the Scripture, they are such as was in the woman of Endor, the Philippian woman, the wench of Westwell, and the holy maid of Kent; who were indued with spirits or gifts of divination, whereby they could make shift to gain money, and abuse the people by sleights and crafty inventions. But these are possessed of borrowed spirits, as it written in the Book of Wisdom; and spirits of meer cosenage and deceipt, as I have sufficiently proved elsewhere. I deny not therefore that there are Spirits and Devils, of such substance as it hath pleased God to create them. But in what place soever it be found or read in the Scriptures; a Spirit or Devil is to be understood spiritually, and is neither a corporal nor a visible thing: Where it is written, That God sent an evil spirit between Abimelech, and the men of Sichem, we are to understand, that he sent the spirit of hatred, and not a Bulbegger. Also where it is said, If the Spirit of jealousie come upon him: it is as much as to say, If he he be moved with a jealous mind: and not that a corporal Devil assaulteth him. It is said in the Gospel; There was a woman which had a spirit of infirmity eighteen years, who was bowed together, &c. whom Christ by laying his hand upon her, delivered of her disease. Whereby it is to be seen, that although it be said, that Satan had bound her, &c. yet that it was a sickness or disease of body that troubled her; for Christ's own words expound it. Neither is there any word of Witchcraft mentioned, which some say was the cause thereof.

There were seven Devils cast out of Mary Magdalen. Which is not so grossly understood by the learned, as that there were in her just seven corporal Devils, such as I described before elsewhere; but that by the number of seven Devils, a great multitude, and an uncertain number of vices is signified; which figure is usual in divers places of the Scripture. And this interpretation is more agreeable with Gods Word then the Papistical paraphrase, which is, That Christ under the name of the seven Devils, recounteth the seven deadly sins only. Others allow neither of these Expositions; because they suppose that the efficacy of Christs miracle should this way be confounded; as though it were not as difficult a matter, with a touch, to make a good Christian of a vicious person; as with a word to cure the Ague, or any other disease of a sick body. I think not but any of both these cures may be wrought by means, in process of time, without miracle; the one by the Preacher, the other by the Physitian. But I say that Christs work in both was apparently miraculous; for, with power and authority, even with a touch of his finger, And a word of his mouth, he made the blind to see, the halt to go, the lepers clean, the deaf to hear, the dead to rise again, and the poor to receive the Gospel; out of whom (I say) he cast Devils, and miraculously conformed them to become good Christians, which before were dissolute livers; to whom he said, Go your wayes and sin no more.

CHAP. XIV. That it pleased God to manifest the power of his Son, and not of Witches by miracles.

JEsus Christ, to manifest his divine power, rebuked the winds, and they ceased; and the waves of water, and it was calm; which if neither our Divines nor Physitians can do, much less our Conjurors, and least of all our old Witches can bring any such thing to pass. But it pleased God to manifest the power of Christ Jesus by such miraculous and extraordinary means, providing, and as it were, preparing diseases, that none otherwise could be cured, that his Sons glory, and his Peoples faith might the more plainly appear; as namely, Leprosie, Lunacy, and Blindness; as it is apparent in the Gospel, where it is said, that the man was not stricken with blindness for his own sins, not for any offence of his ancestors; but that he was made blind, to the intent the works of God should be shewed upon him by the hands of Jesus Christ. But Witches with their charms can cure (as Witchmongers affirm) all these diseases mentioned in the Scripture, and many other more; as the Gout, the Toothach, &c. which we find not that ever Christ cured.

As touching those that are said in the Gospel, to be possessed of spirits, it seemeth in many places that it is indifferent, or all one, to say, He is possessed with a Devil; or, he is lunatick or phrentick; which disease in these dayes is said to proceed of melancholy. But if every one that now is lunatick, be possessed with a real Devil; then might it be thought, that Devils are to be thrust out of men by medicines. But who saith in these times, with the woman of Canaan, My Daughter is vexed with a Devil; except it be presupposed, that she meant her daughter was troubled with some disease? Indeed we say, and say truly, to the wicked, the Devil is in him: but we mean not thereby, that a real Devil is gotten into his guts. And if it were so, I marvel in what shape this real Devil, that possesseth them, remaineth. Entreth he into the body in one shape, and into the mind in another? If they grant him to be spiritual and invisible, I agree with them.

Some are of opinion, that the said woman of Canaan meant indeed that her daughter was troubled with some disease; because it is written in stead of that the Devil was cast out, that her daughter was made whole, even the self same hour. According to that which is said in the 12. of Matthew, There was brought unto Christ one possessed of a Devil, which was both blind and dumb, and he healed him; so as, he that was blind and dumb, both spake and saw. But it was the man, and not the Devil, that was healed, and made to speak and see. Whereby (I say) it is gathered, that such as were diseased, as well as they that were lunatick, were said sometimes to be possessed of Devils.