in Reviling, or not at all, shall be cast into hell fire, by the Judges, and by the Session, which shall be the same, not different Courts at the day of Judgment. This co[n]sidered, what can be drawn from this text, to maintain Purgatory, I cannot imagine. The sixth place is Luke 16. 9. Make yee friends of the unrighteous Mammon, that when yee faile, they may receive you into Everlasting Tabernacles. This he alledges to prove Invocation of Saints departed. But the sense is plain, That we should make friends with our Riches, of the Poore; and thereby obtain their Prayers whilest they live. He that giveth to the Poore, lendeth to the Lord. The seventh is L[u]ke 23. 42. Lord remember me when thou commest into thy Kingdome: Therefore, saith hee, there is Remission of sins after this life. But the consequence is not good. Our Saviour then forgave him; and at his comming againe in Glory, will remember to raise him againe to Life Eternall. The Eight is Acts 2. 24. where St. Peter saith of Christ, that God had raised him up, and loosed the Paines of Death, because it was not possible he should be holden of it: Which hee interprets to bee a descent of Christ into Purgatory, to loose some Soules there from their torments: whereas it is manifest, that it was Christ that was loosed; it was hee that could not bee holden of Death, or the Grave; and not the Souls in Purgatory. But if that which Beza sayes in his notes on this place be well observed, there is none that will not see, that in stead of Paynes, it should be Bands; and then there is no further cause to seek for Purgatory in this Text. [352] CHAP. XLV. Of DÆMONOLOGY, and other Reliques of the Religion of the Gentiles. Τ' He impression made on the organs of Sight, by lucide The Ori ginall of Damonology. reflected from Opaque, or refracted in the passage through Diaphanous Bodies, produceth in living Creatures, in whom God hath placed such Organs, an Imagination of the Object, from whence the Impression proceedeth; which Imagination is called Sight; and seemeth not to bee a meer Imagination, but the Body it selfe without us; in the same manner, as when a man violently presseth his eye, there appears to him a light without, and before him, which no man perceiveth but himselfe; because there is indeed no such thing without him, but onely a motion in the interiour organs, pressing by resistance outward, that makes him think so. And the motion made by this pressure, continuing after the object which caused it is removed, is that we call Imagination, and Memory, and (in sleep, and sometimes in great distemper of the organs by Sicknesse, or Violence) a Dream of which things I have already spoken briefly, in the second and third Chapters. This nature of Sight having never been discovered by the ancient pretenders to Naturall Knowledge; much lesse by those that consider not things so remote (as that Knowledge is) from their present use; it was hard for men to conceive of those Images in the Fancy, and in the Sense, otherwise, than of things really without us: Which some (because they vanish away, they know not whither, nor how,) will have to be absolutely Incorporeall, that is to say Immateriall, or Formes without Matter; Colour and Figure, without any coloured or figured Body; and that they can put on Aiery bodies (as a garment) to make them Visible when they will to our bodily Eyes; and others say, are Bodies, and living Creatures, but made of Air, or other more subtile and æthereall Matter, which is, then, when they will be seen, condensed. But Both of them agree on one generall appellation of them, DÆMONS. As if the Dead of whom they Dreamed, were not Inhabitants of their own Brain, but of the Air, or of Heaven, or Hell; not Phantasmes, but Ghosts; with just as much reason, as if one should say, he saw his own Ghost in a Looking-Glasse, or the Ghosts of the Stars in a River; or call the ordinary apparition of the Sun, of the quantity of about a foot, the Damon, or Ghost of that great Sun that enlighteneth the whole visible world: And by that means have feared them, as things of an unknown, that is, of an unlimited power to doe them good, or [353] harme; and consequently, given occasion to the Governours of the Heathen Common-wealths to regulate this their fear, by establishing that DÆMONOLOGY (in which the Poets, as Principal Priests of the Heathen Religion, were specially employed, or reverenced) to the Publique Peace, and to the Obedience of Subjects necessary thereunto; and to make some of them Good Damons, and others Evill; the one as a Spurre to the Observance, the other, as Reines to withhold them from Violation of the Laws. What were the Dæmons of What kind of things they were, to whom they attributed the name of Dæmons, appeareth partly in the Genealogie of their Gods, written by Hesiod, one of the most ancient Poets of the Græcians; and partly in other Histories; of which I have observed some few before, in the 12. Chapter of this discourse. the Ancients. How that Doctrine was spread. The Græcians, by their Colonies and Conquests, communicated their Language and Writings into Asia, Egypt, and Italy; and therein, by necessary consequence their Dæmonology, or (as St. Paul calles it) their Doctrines of Devils: And by that meanes, the contagion was derived also to the Jewes, both of Judæa, and Alexandria, and other parts, whereinto they were dispersed. But the name of Damon they did not (as the How far reGræcians) attribute to Spirits both Good, and ceived by the Evill; but to the Evill onely: And to the Good Dæmons they gave the name of the Spirit of God; and esteemed those into whose bodies they entred to be Prophets. In summe, all singularity if Good, they attributed to the Spirit of God; and if Evill, to some Dæmon, but a кaкоdάιμшν, an Evill Damon, that is, a Devill. And therefore, they called Jews. Dæmoniaques, that is, possessed by the Devill, such as we call Madmen or Lunatiques; or such as had the Falling Sicknesse; or that spoke any thing, which they for want of understanding, thought absurd: As also of an Unclean person in a notorious degree, they used to say he had an Unclean Spirit; of a Dumbe man, that he had a Dumbe Devill; and of John Baptist (Math. 11. 18.) for the singularity of his fasting, that he had a Devill; and of our Saviour, because he said, hee that keepeth his sayings should not see Death in æternum, John 8. 52. Now we know thou hast a Devill; Abraham is dead, and the Prophets are dead: And again, because he said (John 7.20.) They went about to kill him, the people answered, Thou hast a Devill, who goeth about to kill thee? Whereby it is manifest, that the Jewes had the same opinions concerning Phantasmes, namely, that they were not Phantasmes, that is, Idols of the braine, but things reall, and independent on the Fancy. Why our Saviour controlled it not. Which doctrine if it be not true, why (may some say) did not our Saviour contradict it, and teach the contrary nay why does he use on diverse occasions, such forms of speech as seem to confirm it? To this I answer, that first, where Christ saith, A spirit hath not flesh and bone, though hee shew that there be Spirits, yet hee denies not that they are Bodies: And where St. Paul saies, We shall rise spirituall Bodies, he acknowledgeth the nature of Spirits, but that they are Bodily Spirits; which is not difficult to understand. For Air and many other things are Bodies, though not Flesh and Bone, or any other grosse body, to bee [354] discerned by the eye. But when our Saviour speaketh to the Devill, and commandeth him to go out of a man, if by the Devill, be meant a Disease, as Phrenesy, or Lunacy, or a corporeal Spirit, is not the speech improper? can Diseases heare? or can there be a corporeall Spirit in a Body of Flesh and Bone, full already of vitall and animall Spirits? Are there not therefore Spirits, that neither have Bodies, nor are meer Imaginations? To the first I answer, that the addressing of our Saviours command to the Madnesse, or Lunacy he cureth, is no more improper, than was his rebuking of the Fever, or of the Wind, and Sea; for neither do these hear; Or than was the command of God, to the Light, to the Firmament, to the Sunne, and Starres, when he commanded them to bee: for they could not heare before they had a beeing. But those speeches are not improper, because they signifie the power of Gods Word: no more therefore is it improper, to command Madnesse, or Lunacy (under the appellation of Devils, by which they were then commonly understood,) to depart out of a mans body. To the second, concerning their being Incorporeall, I have not yet observed any place of Scripture, from whence it can be gathered, that any man was ever possessed with any other Corporeall Spirit, but that of his owne, by which his body is naturally moved. The Scriptures doe not teach that Spirits are Incorporeall. Our Saviour, immediately after the Holy Ghost descended upon him in the form of a Dove, is said by St. Matthew (Chapt. 4. 1.) to have been led up by the Spirit into the Wildernesse; and the same is recited (Luke 4. 1.) in these words, Jesus being full of the Holy Ghost, was led in the Spirit into the Wildernesse: Whereby it is evident, that by Spirit there, is meant the Holy Ghost. This cannot be interpreted for a Possession: For Christ, and the Holy Ghost, are but one and the same substance; which is no possession of one substance, or body, by another. And whereas in the verses following, he is said to have been taken up by the Devill into the Holy City, and set upon a pinnacle of the Temple, shall we conclude thence that hee was possessed of the Devill, or carryed thither by violence? And again, carryed thence by the Devill into an exceeding high mountain, who shewed him them thence all the Kingdomes of the world: Wherein, wee are not to beleeve he was either possessed, or forced by the Devill; nor that any Mountaine is high enough, (according to the literall sense,) to shew him one whole Hemisphere. What then can be the meaning of this place, other than that he went of himself into the Wildernesse; and that this carrying of him up and down, from the Wildernesse to the City, and from thence into a Mountain, was a Vision? Conformable whereunto, is also the phrase of St. Luke, that hee was led into the Wildernesse, not by, but in the Spirit: whereas concerning His being Taken up into the Mountaine, and unto the Pinnacle of the Temple, hee speaketh as St. Matthew doth. Which suiteth with the nature of a Vision. Again, where St. Luke sayes of Judas Iscariot, that Satan |