That the word Daemon is not vsed as now of any Idolater in a good sence CHAP. 19.
BVt to auoyd controuersie concerning wordes, because some of these Daemon∣seruers, and Labeo for one, say, that (a) whome they call▪ Demones, others call Angels: now must I say some-what of the good Angels, whome indeed they deny not, but hadde rather call them Daemons then Angels. But we (as scripture and consequently Christianity instructs vs) acknowledge Angels both good * 1.1 and euill; but no good Daemons. But wher-soeuer in our scripture Daemon or Daemo∣nium is read, it signifieth an euill and vncleane spirit: and is now so vniuersally vsed in that sence, that euen the (c) Pagans them-selues that hold multitude of gods and Daemons to be adored, yet bee they neuer such schollers, dare not say to their slaue as in his praise: thou hast a Daemon: who-soeuer doth say so, knoweth that he is held rather to cursse then commend. Seeing therefore that all eares do so dislike this word: that almost none but taketh it in ill part, why should we bee compelled to expres our assertion further, seeing that the vse of the word Angell will 〈◊〉〈◊〉 abolish the offence that the vse of the word Daemon causeth.
L. VIVES.
WH•…•… (a) they] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a messenger: and thence in the Greekès we read often 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.2 the messengers face. Euripid. Iphgen. So the Daemones being held the goddes messengers and interpretors, are called Angeli, and so is Mercury for his office: Trismegistus and Capella both call him so, and auerre the duenesse of his name as declaring our secret thought to the higher powers. (b) Wee (as Scripture] The Ghospell speakes much of good Angels, and Christ nameth the diuels Angels. (c) Pagans] I said before, that after Christ was borne, the name of a Daemon grew into suspect, and so into hatred, as the epithite of an euill essence, as well to the vulgar as the Phylosophers.