Note 239 — The Library.

"He endeavours to prove, in his logical way, that the torments of the damned are mere privations of the happiness, or the trouble of being deprived of it; so that, according to him, material fire is no part of the torments of the damned; that there is no other fire prepared for them but the fourth element, through which the bodies of all men must pass; but that the bodies of the elect are changed into an ætherial nature, and are not subject to the power of fire: whereas, on the contrary, the bodies of the wicked are changed into air, and suffer torments by the fire, because of their contrary qualities. And for this reason 'tis that the demons, who had a body of an ætherial nature, were massed with a body of air, that they might feel the fire." Mackenzie's Scottish Writers: vol. i., 49. All this may be ingenious enough; of its truth, a future state only will be the evidence. Very different from that of Scotus is the language of Gregory Narienzen: "Exit in inferno frigus insuperabile: ignis inextinguibilis: vermis immortalis: fetor intollerabilis: tenebræ palpabiles: flagella cedencium: horrenda visio demonum: desperatio omnium bonorum." This I gather from the Speculum Christiani, fol. 37, printed by Machlinia, in the fifteenth century. The idea is enlarged, and the picture aggravated, in a great number of nearly contemporaneous publications, which will be noticed, in part, hereafter. It is reported that some sermons are about to be published, in which the personality of Satan is questioned and denied. Thus having, by the ingenuity of Scotus, got rid of the fire "which is never quenched"—and, by means of modern scepticism, of the devil, who is constantly "seeking whom he may devour," we may go on comfortably enough, without such awkward checks, in the commission of every species of folly and crime!