第21章 Chapter 9 Of the Passions of the Mind(7)

4. By the name of spirit we understand a body natural, but of such subtilty that it worketh not on the senses; but that filleth up the place which the image of a visible body might fill up. Our conception therefore of spirit consisteth of figure without colour; and in figure is understood dimension: and consequently, to conceive a spirit, is to conceive something that hath dimension. But spirits supernatural commonly signify some substance without dimension; which two words do flatly contradict one another. And therefore when we attribute the name of spirit unto God, we attribute it, not as a name of anything we conceive, no more than when we ascribe unto him sense and understanding; but as a signification of our reverence, who desire to abstract from him all corporeal grossness.

5. Concerning other spirits, which some men call spirits incorporeal, and some corporeal, it is not possible, by natural means only, to come to knowledge of so much, as that there are such things. We who are Christians acknowledge that there be angels good and evil; and that they are spirits, and that the soul of man is a spirit; and that these spirits are immortal.

But, to know it, that is to say, to have natural evidence of the same: it is impossible. For all evidence is conception, as it is said chap. VI, sect. 3; and all conception is imagination and proceedeth from sense: chap. III, sect. I. And spirits we suppose to be those substances which work not upon the sense, and therefore not conceptible. But though the Scripture acknowledge spirits, yet doth it nowhere say, that they are incorporeal, meaning thereby, without dimensions and quantity; nor, I think, is that word incorporeal at all in the Bible; but it is said of the spirit, that it abideth in men; sometime that it dwelleth in them, sometimes that it cometh on them, that it descendeth, and cometh and goeth; and that spirits are angels, that is to say messengers: all which words do consignify locality; and locality is dimension; and whatsoever hath dimension, is body, be it never so subtile. To me therefore it seemeth, that the Scripture favoureth them more, who hold angels and spirits for corporeal, than them that hold the contrary. And it is a plain contradiction in natural discourse, to say of the soul of man, that it is tota in toto, and: tota in qualibet parte corporis, grounded neither upon reason nor revelation; but proceeding from the ignorance of what those things are which are called spectra, images that appear in the dark to children, and such as have strong fears, and other strong imaginations, as hath been said chap. III, sect.

5, where I call them phantasms. For taking them to be things really without us, like bodies, and seeing them to come and vanish so strangely as they do, unlike to bodies; what could they call them else, but incorporeal bodies? which is not a name, but an absurdity of speech.

6. It is true, that the heathens, and all nations of the world, have acknowledged that there are spirits, which for the most part they hold to be incorporeal; whereby it may be thought that a man by natural reason, may arrive, without the knowledge of Scripture, to the knowledge of this; that spirits are. But the erroneous collection thereof by the heathens may proceed, as I have said before, from ignorance of the causes of ghosts and phantasms, and such other apparitions. And from thence had the Grecians their number of gods, their number of daemons good and bad; and for every man his genius; which is not the acknowledging of this truth: that spirits are; but a false opinion concerning the force of imagination.

7. And seeing the knowledge we have of spirits, is not natural knowledge, but faith from supernatural revelation, given to the holy writers of Scripture; it followeth that of inspiration also, which is the operation of spirits in us, the knowledge we have must all proceed from Scripture. The signs there set down of inspiration, are miracles, when they be great, and manifestly above the power of men to do by imposture. As for example: the inspiration of Elias was known by the miraculous burning of his sacrifice. But the signs to distinguish whether a spirit be good or evil, are the same by which we distinguish whether a man or a tree be good or evil: namely actions and fruit. For there be lying spirits wherewith men are inspired sometimes, as well as with spirits of truth. And we are commanded in Scripture, to judge of the spirits by their doctrine, and not of the doctrine by the spirits. For miracles, our Saviour hath forbidden us to rule our faith by them, Matt. 24, 24. And Saint Paul saith, Gal. 1, 8: Though an angel from heaven preach unto you otherwise, &c. let him be accursed. Where it is plain, that we are not to judge whether the doctrine be true or no, by the angel; but whether the angel saith true or no, by the doctrine.