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and to have thought, that divers of the afflicted persons, whose cures they relate, had evil spirits.

To which I answer, that I think this cannot be denied, and that it needs not to be contested. Nor ought this to be thought strange, even supposing that there was no agency or interposition of evil spirits: for the opinion of possessions being common at that time, and generally admitted by the knowing, as well as by the others, it is no wonder that the evangelists should be of the same sentiment. The twelve apostles of Christ were unlearned men; our Lord chose to have such for apostles; and he did not teach them philosophy, but religion. And indeed, if the evangelists had appeared to know more than others, in this and other points of a philosophical nature, it might have diminished the credibility of their history. If they had been wiser and more knowing than most others, and even than the knowing and learned of that time; some would have been apt to charge them with art and contrivance in the main parts of their history. But now there is no room for such a charge or suspicion.

4. Obj. The fourth and last objection is, that our blessed Lord, if he did not countenance the common and prevailing opinion upon this head, does not appear to have opposed or discouraged it; which we may think he would have done if it was not right. For it might have been an useful work, and a benefit to mankind, to deliver them from wrong apprehensions upon this point,

To which I answer: undoubtedly our blessed Lord knew the truth of the case, for he knew all things. But it does not follow, that he was therefore obliged to speak his mind, or to correct every false and mistaken notion among the people whom he taught. Our Lord was concerned in the most important design, teaching the principles of true religion, and recommending them by works of mighty power and great goodness. When any afflicted cases were brought to him, it was sufficient to heal them, to whatever cause they were ascribed. It was expedient not to enter into any debate upon that head: it might have diverted him from his main work.

D'ailleurs, N. S. n'étoit pas appellé à corriger les fausses idées que les Juifs pouvoient avoir sur la nature de ces maladies. Et s'il leur avoit dit, qu'elles étoient l'effet de quelques causes naturelles, ils en auroient pris un prétexte de l'accuser de nier qu'il y eût de mauvais esprits; et par consequent qu'il y en eût aussi de bons. Les pharisiens en auroient fait un sadducéen. Beaus. Remarques sur le N. T. p. 14.

We do not observe in the Old Testament, that it was customary for any prophet to instruct men in the things of nature. The people of the Jews, in the time of our Saviour, were generally free from idolatry and as they considered the spirits, which they supposed sometimes to inflict distempers on men, to be "evil and unclean," there was no danger of their honouring and worshipping them. There was therefore no urgent necessity, that he should interpose for correcting any misapprehensions concerning the causes of some indispositions and distempers.

That our Lord studiously declined to concern himself with things foreign to the office of a prophet, or extraordinary messenger from heaven, may appear from two particular instances.

One is at the beginning of the ninth chapter of St. John's gospel. "And as Jesus passed by, he saw a man which was blind from his birth. And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind? Jesus answered, Neither hath this man sinned, nor his parents, but that the works of God should be made manifest in him.” Here the disciples give the Lord a fair occasion to say something about the philosophical notion of the pre-existence of the human soul: but our Lord declines that point, and only says that the blindness of this man was not owing to any sin of his own, or his parents.

The other instance is in Luke xii. 13, 14: "And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. And he said unto him, Man, who made me a judge and a divider over you? And he said unto them, Take heed, and beware of covetousness," and what follows. Here one comes to our Lord with a petition; and it may be thought to be very reasonable: for it cannot but be a good work to decide a cause truly, and with a just sentence, and to reconcile brethren. Nevertheless our Lord absolutely rejects the proposal, as improper to be hearkened to by him. His work was to teach religion, to mortify earthly affections, to deliver men from covetousness, and to raise men's thoughts to things above. For such ends as these, he embraced the present, and all other occasions. But to interpose in particular differences among men, was not his province.

I take this to be a sufficient answer to the difficulty under consideration.

But then here ariseth an objection against all that has been said in this, and the two preceding discourses. For

it may be said, if Christ confined his doctrine to the important truths and duties of religion, should not a preacher of the gospel do the same, and decline every thing not expressly taught by Christ or his apostles?

To which I answer, that in the course of this argument 1 have intimated over and over, that no particular sentiment concerning this point ought to be reckoned an article of religion. It is left undetermined by Christ and his apostles; and men may think of it as they find best, if they do but take care to maintain the supremacy of the divine government, and guard against undue fears and apprehensions of evil spirits. And having inculcated such observations and cautions as these, I hope no harm has been done in setting before you the different sentiments of learned, and judicious, and pious interpreters of scripture, concerning the case of those, who in the New Testament are spoken of as having evil spirits.

And having now finished the argument, I again declare, (what no one can doubt the truth of,) that it is more satisfactory to promote good works among men, than to bring them over to any particular opinion. There is more pleasure in advancing the happiness of others, than in raising a man's own reputation for skill in any branch of science. Humility is better than knowledge: a right disposition of heart is more valuable than right sentiments. At the same time it is a reasonable ambition, to promote both knowledge and piety: the character of christians then becomes complete. A love of truth, a thirst after knowledge, an inquisitive temper, seem to be inseparable concomitants of integrity. Such dispositions therefore may be fitly cherished and encouraged.

Solomon says, that "wisdom excelleth folly, as far as light excelleth darkness," Eccl. ii. 13. "That the soul be without knowledge, it is not good," Prov. xix. 2. “The heart of the prudent getteth knowledge, and the ear of the wise seeketh knowledge, xviii. 15. I therefore take the liberty to conclude with that exhortation to you, which St. Paul gave to the christians at Corinth," Brethren, be not children in understanding: how beit, in malice be ye children, but in understanding be men," 1 Cor. xiv. 20.

AN APPENDIX.

FOR FURTHER ILLUSTRATING THE SUBJECT.

I. Two passages of Josephus concerning Dæmoniacs, with Remarks. II. Divers texts of the New Testament, relating to Dæmoniacs, explained, 1. Matt. xii. 27, 28; 2. Matt. xii, 43—45; 3. Matt. xvii. 21; 4. Luke x. 17, 18. 5. Texts, where Dæmons are said to be rebuked by our Lord. III. A remarkable explication of Acts vi. 9.

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I. JOSEPHUS, having described the castle of Macharus, or Machæruns, says: On the north side of the city is a valley, in which is a place called Baaras. It bears a plant of the same name. It is of a flaming colour, and toward ' evening it shines very bright. It is not easy to be taken by those who would gather it: for it withdraws itself, ⚫ and does not stay, unless one pours upon it the urine of a woman, or menstruous blood and even then it is certain death to him who takes it, unless he carries the root hanging down upon the hand. There is another way of getting this plant without danger. It is this. They dig all round it, so that a very small bit only of the root is left in the ground; then they tie a dog to it, and he attempting to follow him that tied it, the root is easily pulled up: but the dog dies presently, as it were in the stead of him who would get the plant: afterwards there is no danger to those who touch it. With all these dangers the root is very desirable, for the sake of one virtue. For dæmons b as they are called, who are the spirits of wicked men, entering into the living, and killing those who have no help, this root presently expels, if it be only brought near to those who are diseased.'

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It is astonishing, that any man in repute for good sense, should be able to write in this manner. Surely there never was in any part of the world a plant with all these properties.

That passage is taken from the History of the Jewish War.

a De B. Jud. 1. vii. cap. 25. [al. vi.] sect. 3.

* Τα γαρ καλεμενα δαιμονια ταύτα δε πονηρών εσιν ανθρώπων πνεύματα, τους ζωσιν εισδυομενα, και κτείνοντα της βοηθειας μη τυγχανοντας αυτη ταχέως εξελαύνει, καν προσενεχθῇ μονον τοις νοσεσι.

Ibid.

There is another passage in his Jewish Antiquities, in the history of Solomon.

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In the former part of the paragraph is the substance of what is said of Solomon's great wisdom, in 1 Kings iv. 29 -34. After which it follows: God also gave him understanding to attain to skill against dæmons for the bene'fit of mankind. For having composed incantations, 'whereby diseases are removed, he also left behind him certain kinds of exorcisms, whereby dæmons may be expelled, so as never to return again. And this method of cure is effectual [or prevails much] among us to this day. • For I saw one Eleazar, my countryman, in the presence • of Vespasian, and his sons, and many tribunes, and other 'soldiers, deliver men who were seized by these dæmons. The cure was in this manner. Applying to the nostrils of the dæmoniacs a ring, having under the seal one of • those roots, of which Solomon taught the virtues, he drew ' out the dæmon at the nostrils of the man who smelled to • it. The man presently falling down, he mentioned - Solo'mon,' and reciting the charms composed by him, he adjured the dæmnon never to return any more. Moreover, Eleazar being desirous to satisfy all the company that he had that power, he placed a little way off a cup full of • water, or a small vessel, in which the feet are washed. Then he commanded the dæmon, as he went out of the 'man, to overthrow them, that all present might be sensible he had left the man. This being done, the wisdom of Solomon was made manifest.'

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We are now to make remarks upon these two passages. 1. We hence evidently perceive, that Josephus believed there were real dæmoniacs, or persons into whom dæmons entered, and to whom they were troublesome.

• Παρεσχε δε αυτῳ μαθεῖν ὁ Θεός, και την κατα των δαιμονων τεχνην εις ωφέλειαν και θεραπειαν τους ανθρωποις επῳδας τε συνταξάμενος, αἷς παρηγορείται τα νοσηματα, και τροπως εξορκώσεων κατέλειπεν, οἷς ενδυομενα τα δαιμονια, ως μηκετ' επανελθείν, εκδιωκεσι. Και αυτη μέχρι νυν παρ' ήμιν ἡ θεραπεια πλείτον ισχυει. Ισορησα γαρ τινα Ελεαζαρον των ὁμοφυλων, Ουεσπασιανς παροντος τες ύπο των δαιμονιων λαμβανομενες απολύοντα τέτων. Ο δε της θεραπειας τροπος τοιστος ην. Προσφέρων ταις ῥισι δαιμονιζομενε τον δακτυλιον, έχοντα ύπο τη σφραγίδι ριζαν εξ ων ὑπέδειξε Σολομων, επειτα εξείλκεν οσφραινομενῳ δια των μυκτήρων το δαιμονιον. Και πεσοντος ευθυς τε ανθρωπε, μηκετ' εις αυτόν επανελθειν ώρκο, Σολομωνος τε μεμνημενος, και τας επίδας, ας συνεθηκεν εκείνος, επιλεγων. Βελομενος δε πείσαι και παρατησαι τοις παρατυγχανεσιν ὁ Ἐλεάζαρος, ότι ταυτην εχει ισχυν, επιθει μικρον εμπροσ θεν ητοι ποτήριον πληρες ύδατος, η ποδονιπτρον και τη δαιμονιῳ προσέταττεν εξιοντι το ανθρωπε ταυτ' ανατρέψαι, και παρασχειν επιγνωναι τοις δρωσιν, ότι καταλέλοιπε τον ανθρωπον, κ. λ. Antig. 1. viii. cap. ii. sect. 5.

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