Book 16, Chapter 11: Whether they became divels which being angels kept not their vocation, in Jude and Peter; of the fond opinions of the Rabbins touching spirits and bugs, with a confutation thereof
1 We doo read in Jude, and find it confirmed in Peter, that the angels kept not their first estate, but left their owne habitation, and sinned, and (as Job saith) committed follie: and that God therefore did cast them downe into hell, reserving them in everlasting chaines under darkenes, unto the judgement of the great daie. But manie divines saie, that they find not anie where, that God made divels of them, or that they became the princes of the world, or else of the aire; but rather prisoners. Howbeit, divers doctors affirme, that this Lucifer, notwithstanding his fall, hath greater power than any of the angels in heaven: marrie they say that there be certeine other divels of the inferiour sort of angels, which were then thrust out for smaller faults, and therefore are tormented with little paines, besides eternal damnation: and these (saie they) can doo little hurt. They affirme also, that they onelie use certeine jugling knacks, delighting thereby to make men laugh, as they travell by the high waies: but other (saie they) are much more churlish. For proofe heereof they alledge the eighth of Matthew, where he would none otherwise be satisfied but by exchange, from the annoieng of one man, to the destruction of a whole heard of swine.
2 The Rabbines, and namelie Rabbi Abraham, writing upon the second of Genesis, doo say, that God made the fairies, bugs, Incubus, Robin good fellow, and other familiar or domesticall spirits & divels on the fridaie: and being prevented with the evening of the sabboth, finished them not, but left them unperfect; and therefore that ever since they use to flie the holinesse of the sabboth, seeking darke holes in mountaines and woods, wherein they hide themselves till the end of the sabboth, and then come abroad to trouble and molest men.
3 But as these opinions are ridiculous and fondlie collected; so if we have onelie respect to the bare word, or rather to the letter, where spirits or divels are spoken of in the scriptures, we shall run into as dangerous absurdities as these are. For some are so carnallie minded, that a spirit is no sooner spoken of, but immediatlie they thinke of a blacke man with cloven feet, a paire of hornes, a taile, clawes, and eies as broad as a bason, &c. But surelie the divell were not so wise in his generation, as I take him to be, if he would terrifie men with such uglie shapes, though he could doo it at his pleasure. For by that meanes men should have good occasion & oportunitie to flie from him, & to run to God for succour; as the maner is of all them that are terrified, though perchance they thought not upon God of long time before. But in truth we never have so much cause to be afraid of the divell, as when he flatteringlie insinuateth himselfe into our harts, to satisfie, please, and serve our humors, entising us to prosecute our owne appetits and pleasures, without anie of these externall terrors. I would weete of these men, where they doo find in the scriptures, that some divels be spirituall, and some corporall; or how these earthie or waterie divels enter into the mind of man.
4 Augustine saith, and diverse others affirme, that sathan or the divell while we feed, allureth us with gluttonie: he thrusteth lust into our generation; and sloth into our exercise; into our conversation, envie; into our traffike, avarice; into our correction, wrath; into our government, pride: he putteth into our harts evill cogitations; into our mouthes, lies, &c. When we wake, he mooveth us to evill works; when we sleepe, to evill and filthie dreames; he provoketh the merrie to loosenesse, and the sad to despaire.
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