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 Luke 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.

CHAPTER XLV

OF DAEMONOLOGY, AND OTHER RELIQUES OF THE RELIGION OF THE GENTILES

The Originall Of Daemonology The impression made on the organs of Sight, by lucide Bodies, either in one direct line, or in many lines, 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.