for except Joshua and Caleb, they all died in the wilderness. Some therefore may signify many, but not all; as the apostle speaketh elsewhere, (Heb. iii. 16,) "For some when they had heard, did provoke; howbeit not all that came out of Egypt by Moses." The apostle might have the same meaning in this place; and this apostacy may be general and extensive, and include many but not all. If only some few persons were to be concerned and engaged in it, it was scarcely an object worthy of prophecy: nor could that properly be pointed out as a peculiarity of the latter times, which is common to all times, for in all times there are some apostates or other. It must necessarily be a great apostacy; and it is called, as it hath been shown, the apostacy, by way of eminence and distinction; but it would hardly have been distinguished in this emphatical manner, if only an inconsiderable number were to profess and embrace it. Other prophecies likewise intimate, that there should be a great and general corruption and apostacy in the Christian church; and the event will also confirin us in our opinion. For we have seen and still see a great part of Christendom guilty of the same sort of apostacy and defection as the Israelites were in former times. As the Israelites worshipped God in the golden calf and golden calves; for, (Exod. xxxii. 5,) they proclaimed "a feast to the Lord," and said, (ver. 3, and 1 Kings xii. 28,) "Behold thy gods, O Israel, which brought thee up out of the land of Egypt;" so there are Christians who worship their Creator and Redeemer in an image, or in a crucifix, or in the sacramental bread. As the Israelites worshipped Baalim or departed heroes, and as the Psalmist saith, (Psal. cvi. 28,) "ate the sacrifices of the dead:" so there are Christians who worship departed saints, and institute fasts and festivals, and offer up prayers and praises unto them. And as this apostacy overspread the church of Israel for many ages, so hath it for many ages too overspread the church of Christ. The apostacy therefore is the very same in both churches. The apostle foresaw and foretold it; and upon the mention of Israel's provocation, very properly admonished the Christians to beware of the like infidelity and apostasy, (Heb. iii. 12:) "Take heed, brethren, lest there be in any of you an evil heart of unbelief in departing, (v r dooriva, in apostatizing,) from the living God." II. It is more particularly shown, wherein this apostacy should consist, in the following words, "giving heed to seducing spirits and doctrines of devils," or rather giving heed to erroneous spirits and doctrines concerning demons. For I conceive not the meaning to be that this apostacy should proceed from the suggestion of evil spirits and instigation of devils. That would be no peculiar mark of distinction; that might be said of any wickedness in general, as well as of this in particular. The means too by which this apostacy should be propagated, and the persons who should propagate it, are described afterwards; so that this part is to be understood rather of things than of persons, rather of the matter wherein this apostacy should consist, than of the first teachers and authors of it. Spirits seem to be much the same as doctrines, as Mr. Mede and other divines have observed the same word to be used also by St. John, (1 John iv. 1,) "Beloved, believe not every spirit (that is, every doctrine,) but try the spirits, (that is, the doctrines,) whether they are of God; because many false prophets are gone out into the world." Spirits and doctrines therefore may be considered, the latter word as explanatory of the former: and error sometimes signifying idolatry, erroneous doctrines may comprehend idolatrous, as well as false doctrines. But it is still farther added for explanation, that these doctrines should be "doctrines of devils" or of demons; where the genitive case is not to be taken actively, as if demons were the authors of these doctrines, but passively, as if demons were the subject of these doctrines. Thus "a doctrine of vanities" (didaokadia paralov, Jer. x. 8,) is a doctrine concerning vanities or idols. "The doctrine of the Lord" (didax Too Kuplov, Acts xiii. 12,) is the doctrine concerning him: "Then the deputy when he saw what was done, believed, being astonished at the doctrine of the Lord." "The doctrines of baptism, (didaxai Barrioμy, Heb. vi. 2,) and of laying on of hands, and of resurrection of the dead, and of eternal judgment," are doctrines relating to all these particulars. And by the same construction didaokaλíaı daιpovíwv, doctrines of demons, are doctrines about and concerning demons. This is therefore a prophecy that the idolatrous theology of demons professed by the Gentiles should be revived among Christians. Christians should in process of time degenerate, and resemble the Gentiles as well as the apostate Jews. They should not only apostatize after the manner of the Jews, but should also worship demons after the manner of the Gentiles. Demons, according to the theology of the Gentiles, were middle powers between the sovereign gods and mortal men. So saith Plato, the most competent judge and the most consummate writer in these subjects; Every demon is a middle being between God and mortal man.' These demons were regarded as mediators and agents between the gods and men. 26 Ny et my 1. e. λavn, Chaldæis et Targumistis est idolum: et Nyo davaobai est idola colere et scortari. Rom. i. 27; 2 Thess. ii.; 2 Pet. ii. 13.' Mede, p. 626. * Καὶ γὰρ πᾶν τὸ δαιμόνιον μεταξύ ἐστι θεοῦ τε καὶ θνητοῦ. Omnis enim demonum natura inter deum et mortale est intermedia. Platonis Sympos. § 28, p. 202. So saith Plato again, God is not approached by man, but all the commerce and intercourse between gods and men is by the mediation of demons. The demons, saith he, are interpreters and conveyers from men to the gods, and from the gods to men, of the supplications and sacrifices on the one part, and of the commands and rewards of sacrifices on the other.' Apuleius," a later philosopher, giveth the like description. Demons are middle powers, by whom both our desires and deserts pass unto the gods; they are carriers between men on earth and the gods in heaven; hence of prayers, thence of gifts; they convey to and fro, hence petitions, thence supplies; or they are interpreters on both sides, and bearers of salutations; for it would not be, saith he, for the majesty of the celestial gods to take care of these things.' The whole is summed up by the said Apuleius in few words. All things are done by the will, power, and authority of the celestial gods, but by the obedience, service, and ministry of the demons." Of these demons there were accounted two kinds. One kind of demons were the souls of men deified or canonized after death. So Hesiod, one of the most ancient heathen writers, if not the most ancient, describing that happy race of men, who lived in the first and golden age of the world, saith, that after this generation were dead, they were by the will of great Jupiter promoted to be demons, keepers of mortal men, observers of their good and evil works, givers of riches, &c.; and this, saith he, is the royal 8 * Θεὸς δὲ ἀνθρώπῳ οὐ μίγνυται, ἀλλὰ διὰ τούτου πᾶσά ἐστιν ἡ ὁμιλία καὶ ἡ διάλεκτος θεοῖς πρὸς ἀνθρώπους. Deus autem cum homine non miscetur, sed per hanc dæmonum naturam commercium omne atque colloquium inter deos hominesque conficitur. 'Eounvεvov καὶ διαπορθμεῦον θεοῖς τὰ παρ ̓ ἀνθρώπων, καὶ ἀνθρώποις τὰ παρὰ θεῶν, τῶν μὲν τὰς δεήσεις καὶ θυσίας, τῶν δὲ τὰς επιτάξεις τε καὶ ἀμοιβὰς Twv dvoi@v. Interpretis et portitoris quasi munere fungitur, ut res humanas ad deos, divinas ad homines transmittat : horum quidem preces et sacrificia, illorum vero præcepta et sacrificiorum remunerationes. Ibid. § 28, p. 202, 203. Media potestates-per quas et desideria nostra et merita ad deos commeant - inter terricolas cœlicolasque vectores, hinc precum, inde donorum, qui ultro ci troque portant hinc petitiones, inde suppetías, ceu quidam utrinque interpretes et salutigeri.-Neque enim pro majestate deûm cœlestium fuerit, hæc curare.' Apuleius de Deo Socratis, p. 674, 677. Edit. Delph. Cuncta cœlestium voluntate, numine, et auctoritate, sed dæmonum obsequio, et opera, et ministerio fieri arbitrandum est,' Ibid. p. 675. * Αυτάρ επεί κεν τοῦτο γένος κατὰ γαῖα κάλυψεν, Verum postquam hoc genus terra abscondit Ti quidem divi facti sunt, Jovis magni consilio, Caligine amicti, passim euntes per terram, Opum datores: atque hoc munus regale consecuti sunt. Hesiod. Op. et Dier. 1. 1,,120, honour that they enjoy.' Plato concurs with Hesiod, and asserts that he and many other poets speak excellently, who affirm that when good men die, they attain great honour and dignity, and become demons.' The same Plato,' in another place maintains, that all those who die valiantly in war are of Hesiod's golden generation, and are made demons; and we ought for ever afterward to serve and adore their sepulchres, as the sepulchres of demons. The same also we decree, when ever any of those, who were judged excellently good in life, die either of old age, or in any other manner.' The other kind of demons were such as had never been the souls of men, nor ever dwelt in mortal bodies. Thus Apuleius informs us, "There is another and higher kind of demons, who were always free from the encumbrances of the body; and out of this higher order Plato supposeth that guardians were appointed unto them.' Ammonius likewise in Plutarch3 reckons two kinds of demons, 'souls separated from bodies, or such as had never inhabited bodies at all.' These latter demons may be paralleled with angels, as the former may with canonized saints: and as we Christians believe that there are good and evil angels, so did the Gentiles that there were good and evil demons. According to Plutarch, it was a very ancient opinion, that there are certain wicked and malignant demons, who envy good men, * Λέγει οὖν καλῶς καὶ οὗτος καὶ ἄλλοι ποιηταὶ πολλοὶ, ὅσοι λέγουσιν, ὡς ἐπειδάν τις ἀγαθὸς ὢν τελευτήσῃ, μεγάλην μοῖραν καὶ τιμὴν ἔχει, καὶ γίνεται δαίμων. Preclare igitur et hic et alii poetæ, quicunque, affirmant eum qui bonus sit, ubi mortuus fuerit, magnæ cujusdam sortis consequi dignitatem, et Sapova esse. Platonis Cratylus, § 33, p. 398. 1 Τῶν δὲ δὴ ἀποθανόντων ἐπὶ στρατείας, ὃς ἂν εὐδοκιμήσας τελευτήσῃ, ἆρ ̓ οὐ πρῶτον μὲν φήσομεν τοῦ χρυσου γένους εἶναι ; Πάντων γε μάλιστα. Αλλ' οὐ πεισόμεθα Ησιόδῳ ; ἐπειδάν τινες τοῦ τοιούτου γένους τελευτήσωσιν, ὡς ἄρα. Οἱ μὲν δαίμονεςΚαὶ τὸν λοιπὸν δὴ χρόνον, ὡς δαιμόνων, οὕτω θεραπεύσομέν τε καὶ προσκυνήσομεν αὐτῶν τὰς θήκας ; ταῦτα δὲ ταύτῃ νομιοῦμεν ὅταν τις χήρα ἤ τινι ἄλλῳ τρόπῳ τελευτήσῃ τῶν ὅσοι ἂν διαφερόντως ἐν τῷ βιῷ ἀγαθοὶ κριθῶσιν. Eum vero qui re præclare gesta in bello occubuerit, nonne dicemus ad genus aureum pertinere? Maxime omnium. Nonne Hesiodi sententiam sequemur? quod videlicet illi homines, qui ex aureo illo fuerint genere, ubi primum fato concesserint. Dæmones existunt,— Reliquum autem tempus eorum sepulcra veluti dæmonum colemus, et divinis honoribus prosequemur? Eadem quoque sanciemus, at 2 que exhibebimus iis, qui quum singularis cujusdam probitatis, dignitate excelluerint, vel senio vel alio quopiam modo e vita excesserint Plato de Repub. 1. 5, § 15, p. 468. 2'Superius aliud augustiusque dæmonum genus, qui semper a corporis compedibus et nexibus liberi-Ex hac sublimiori dæmonum copia autumat Plato singulis hominibus in vita agenda testes et custodes singulos additos.' Apuleius de Deo Socratis, p. 690, ed. Delph. 3 Α' διακριθεῖσαι σώματος ἢ μὴ μετασχούς σαι τὸ παράπαν ψυχαί. Animi secreti a core poribus, aut omnino quibus nullum est cum corporibus commercium. Plut. de Defect. Orac. § 39. 4 Τῶν πάνυ παλαιῶν—λόγον, ὡς τὰ φαῦλα δαιμόνια και βάσκανα, προσφθονοῦντα τοῖς ἀγαθοῖς ἀνδράσιν, καὶ ταῖς πράξεσιν ἐνιστάμένα, ταραχὰς καὶ φόβους ἐπάγει, σείοντα καὶ σφάλλοντα τὴν ἀρετήν· ὡς μὴ διαμείναντες ἀπτῶτες ἐν τῷ καλῷ καὶ ἀκέραιοι, βελτίονος ἐκείνων μοίρας μετὰ τὴν τελευτὴν τύχωσιν. Ex veteribus opinionibus-mala dæmonia et invida esse bonis viris æmulantia, quæ, quo obstrepant illorum actionibus, commotiones iis et pavores invehunt, hisque concutiant et im◄ pellant virtutem, ne erecti et integri in virtute permanentes, potiorem quam ipsi consequantur a fatis sortem. Plut. Dion. 2 and endeavour to hinder them in the pursuit of virtue, lest they should be partakers at last of greater happiness than they enjoy.' This was the opinion of all the later philosophers, and Plutarch undeniably affirms it of the very ancient ones. But here it is objected, that though this might be the notion of the Gentiles concerning demons, yet the Scripture account of them is very different: for in the Scriptures, as St. Austin' observes, we never read of good demons; but wheresoever in those writings the name of demon occurs, none but evil spirits are meant; and it must be confessed and allowed, that this is the most usual signification of the word; but some instances may be alleged to the contrary. When St. Paul was at Athens, and preached the gospel in that city, "certain philosophers of the Epicureans and of the Stoics encountered him," (Acts xvii. 18,) and charged him with being "a setter forth of strange gods (Févwv dapoviwv, of strange demons,) because he preached unto them Jesus and the resurrection." Here demons cannot possibly signify devils, but must necessarily refer to Jesus, who according to Paul's preaching (ver. 31,) was "raised from the dead," and appointed to be the Lord and Judge of the world. At the same time the apostle retorts the charge upon the Athenians, (ver. 22,) "Ye men of Athens, I perceive that in all things ye are too superstitious," dodaμoveσтéρovs, too much addicted to the worship of demons; and they worshipped demons or dead men deified in abundance: but he declared unto them (ver. 24,) "God who made the world, and all things therein." St. Paul in his first epistle thus exhorts the Corinthians, (1 Cor. x. 14. 20, 21,) "Flee from idolatry. The things which the Gentiles sacrifice, they sacrifice to devils (dapovios, to demons) and not to God: and I would not that ye should have fellowship with devils (dapovíos, demons.) Ye cannot drink the cup of the Lord, and the cup of devils (dapovtor, of demons ;) ye cannot be partakers of the Lord's table, and of the table of devils (dapovir, of demons.") The apostle is here showing the great inconsistency of the Christian worship with the idolatrous worship performed by the heathens. The heathens worshipped Jupiter, Apollo, Venus, and numberless other beings, who were reputed demons, but who were properly deceased men and women deified. Corinth in particular was much devoted to the worship of Venus; there she had a most magnificent temple and service; and the city was called the city of Venus. The apostle therefore declares that all such worship is utterly inconsistent with the true worship of Christ. For that would be ac 5-Nunquam vero bonos dæmones legimus: sed ubicunque illarum literarum hoc nomen positum reperitur, sive dæmones, sive dæmonia dicantur, non nisi maligni signifi cantur spiritus.' Augustin. de Civitat. Dei, 1. 6, c. 19. Strabo, 1. 8. et Euripides apud Strabonem, p. 581, 582. |