he was accused by the Pharisees of casting out Demons by Beelzeboul the› Prince of Demons, should apply to that Spiritual Prince, as well as to his Subjects, a Term by which the ACTIVE and› powerful Spiritual Enemy of Mankind› is clearly revealed to us both in the Old and New Testament? viz.-SATAN, the Enemy," If SATAN cast out SATAN,” &c.

• For by our Saviour's argumentation, " when he was accused of casting out • Demon's by BEELZEBUB' (or Beelzeboul, as he is called in the New Testament).

the Prince or chief of the DEMONS,> (Matt. xii. 22-32. Mark iii. 22-30.

Luke xi. 14-26.) it is plain to De'monstration,' (says a very learned and much respected Prelate, whose Dissertation on this Subject was unknown to me 'till I had thus far proceeded in my Tract, or I might have saved much

trouble) that casting out DEMONS is casting out SATAN, that casting out DEMONS by BEELZEBUB is opposed to cast

ing out Demons by THE SPIRIT OF GOD, 'that casting out Demons by BEELZEBUB

' is the same as casting out Demons by SATAN, that Satan's casting out DE'MONS is casting out HIMSELF, that SA

TAN and Beelzebub are the same, that the DEMONS and SATAN, and Beelzebub the Prince or Chief of the De'mons are Beings of the same Nature, and differ only in order and degree. When the Seventy returned to our • Saviour,' (Luke x. 17, 18.) " SAYING, "LORD, EVEN THE DEMONS ARE

66 SUBJECT UNTO US THROUGH THY

"NAME;" he considered the fall of

DEMONS as the fall of SATAN, as another 'fall of Angels,' "I BEHELD SATAN

"AS LIGHTNING FALL FROM HEAVEN."

St. Peter speaketh of the Demoniacs • under the name and notion of'"OP

"PRESSED WITH THE DEVIL," лO TË

διαβολο,

diaCole, when he told Cornelius the

Centurion,' (Acts x. 38.)

66 HOW GOD

is ANOINTED JESUS OF NAZARETH WITH N THE HOLY GHOST AND WITH POWER, 06 WHO WENT ABOUT DOING GOOD, AND

HEALING ALL THAT WERE OP"PRESSED OF THE DEVIL, FOR 66 GOD WAS WITH HIM.” 'He mentions

this as one of the greatest exertions of • divine goodness and power. It is evi'dent then, that these WICKED AND UN

CLEAN-SPIRITS, these DEMONS AND THE PRINCE or CHIEF OF THE DEMONS are

not the Souls of Men or Women de'ceased, but are really and truly THE DEVIL AND HIS ANGELS; and conse

quently that the word DEMONS is justly and properly translated DEVILS, especially throughout the Gospels.'*

The

"A Dissertation on the Demoniacs in the Gospels," (Printed for Mess. Rivington, London, 1775.) pages 10-12. See also pages 43-46 of this excellent little Tract, for a full answer to the groundless assertions before quoted from the Author of the Essay, viz. "That "God's

The Text, last mentioned, which the Right Reverend and learned Author of

the

"God's inspired Messengers do constantly represent all DEMONS without distinction as mere fictions of the “Human imagination, and clearly demonstrate their inability to produce any single effect,” p. 374, &c. for the learned Prelate, speaking of the power commonly ascribed to Devils and Unclean Spirits, remarks, that our Saviour was so far from reproving or correcting this Notion, • that he hath confirmed and established it beyond all ' reasonable contradiction. He was so far from giving ⚫ other instructions to his disciples, that he hath said and ' done more than enough to convince them of the reality of these possessions. When he had called his twelve disciples,' (Matt. x. 1.) "he gave them power against "Unclean-Spirits to cast them out,” and he gave it be'sides in commission to them, (ver. 8.) " to cast out

devils" and would he have given such a power and • such a commission, if there had been no devils to cast • out, and the whole had been a vain imagination? When he had sent forth the seventy disciples, and they (Luke x. 17.) “returned again with joy, saying, Lord, even the devils are subject unto us through thy name,” he was so far from repressing their joy, that he rather encouraged it, and fixed it upon its proper foundation,' (ver. 18, 19, 20.) "I beheld Satan as lightning fall "from heaven. Behold, I give unto you power to tread

66

on serpents and scorpions, and over all the power of “the enemy; and nothing shall by any means hurt you. "Notwithstanding in this rejoice not, that the spirits are "subject. unto you; but rather rejoice, because your

names

the said Dissertation cited (as above) from Acts x. 38. has not been overlooked

66

by

names are written in heaven." 'But what is the sense for meaning of all this phraseology, if nothing more was performed than some cures of epilepsy and madness? How can the healing of the falling sickness be said to be the fall of Satan from his power and domi{nion? How can the curing of bodily diseases be said to be the subjection of the Spirits, and a victory and triumph over all the power of the enemy? Our Saviour often commands the Unclean-Spirits to come out of a man, "Hold thy peace," (Luke iv. 35.) and come "out of him." 'But where is the reason or propriety of ، this command, if there were no spirits to come out, and only some distemper to be cured? When the Jews charged our Saviour' "with having a Devil," (John viii, 48.) he denies the charge indeed, and disproves it but upon this supposition the shorter and better answer would have been, that there was no such posses'sion, there was no such thing as having a Devil. In * like manner, when the Pharisees accused him (Matt, xii. 24.) of "casting out Devils by the prince of the Devils," ، the proper reply would have been to have denied the principle instead of refuting it, and directly % to have told the truth, if it had been the truth, that the Devil was not in the least concerned one way or other but, he admits the truth of his casting out Devils, and only exposes the unreasonableness and absurdity of " imputing it to the prince of the Devils. And would he have employed so many arguments upon a subject that had not the least foundation in truth or the nature of ، things ?

: