to the Spirit of God; and if Evill, to some Daemon, but a kakodaimen, an Evill Daemon, that is, a Devill.  And therefore, they called Daemoniaques, 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 Aeternum, (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 he denies not that they are Bodies:  And where St. Paul sais, “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 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, then 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 Corporeal Spirit, but that of his owne, by which his body is naturally moved.