Mark i. 22.

And they were astonished at his doctrine, for he taught Capernaum. them as one that had authority, and not as the Scribes.

eases as the Heathen, and the instance of the madness of Saul,
and Matt. xvii. 14, 15. John vii. 20. viii. 48. 52. x. 20. are ad-
duced to prove the assertion. These passages certainly prove
that lunatics, epileptics, and demoniacs, are sometimes syno-
nymous terms; but this admission, however, will only shew that
they were occasionally identified: the argument deduced from
the contrast between lunatics and dæmoniacs, in the passages
quoted above, will not be destroyed. The literal interpreta-
tion is confirmed by the recollection of the source from whence
the Heathens derived their ideas of demons, and their philo-
sophy in general.

Pythagoras, as I have endeavoured elsewhere to prove, pro-
bably derived much of his philosophy, and many opinions and
institutions, from the Jews in their dispersion, at the time of
the Babylonish captivity (o). He was of opinion that the world
was full of demons (p). Thales too, the cotemporary of Pytha-
goras, and after them Plato and the Stoics, affirmed that all
things were full of demons (q). And it is well known that the
priests, in giving forth their oracles, are always represented as
being possessed by their gods (r).

4. Christ is said to have adopted the common language of the people, which it was not necessary to change. He was not sent to correct the mistakes in the popular philosophy of the day in which he lived.

This argument takes for granted the very point to be proved. With respect also to the philosophy of the day, it would be difficult to shew that our Lord sanctioned an error because it was popular.

5. No reason can be given why there should be demoniacal possessions in the time of our Lord, and not at present, when we have no grounds to suppose that any instances of this nature any where occur.

In reply to this objection, it may be observed, that these possessions might then have been more frequent, that the power of Christ might be shewn more evidently over the world of spirits, and that he who came to destroy the works of the devil, should visibly triumph over him. By this act of Almighty power he confuted also the error so prevalent among the Sadducees, which denied the existence of angels or spirits, (Acts xxiii. 8.) and which likewise prevailed among many of those who were distinguished for their rank and learning at that time among the Jews.

Lightfoot, when speaking on this point, supposes that the power of demons might be permitted to display itself in this peculiar manner while Christ was upon earth, because the iniquity of the Jews was now at its greatest height; and the whole world were consequently in a state of extreme apostacy from God. He adds also, that the Jews were now much given to magic: and to prevent his miracles from being attributed to this source, our Saviour evoked the evil spirits, to show that he was in no confederacy with them.

Those, on the contrary, who espouse the ancient opinion, not only adduce the arguments already mentioned in reply to the objections of their opponents, but maintain much that is laid down in the following positions, which have ever appeared to me decisive in favour of the popular opinion.

bul

I. The Heathens had an idea of beings superior to men, inferior to the one Supreme God. Cudworth (s) enumerates

Luke iv. 33.

And in the synagogue there was a man which had a Capernaum. spirit of an unclean devil, and cried out, with a loud voice,

many instances. Among others he quotes Plato's expression,
that there were ὁρατοὶ καὶ γεννητοὶ θεοι, visible and generated
gods; and Maximus Tyrius, ovváρxovtec Os, co-rulers with
God, &c. &c. The Jewish and Christian ideas of angels and
spirits are in some respects similar. Both believe that these in-
ferior beings may possess some influence by the permission of
the Deity, in the concerns of mankind: and the opinion is
neither hostile to reason or Scripture (t).

II. The doctrine of demoniacal possessions is consistent with
the whole tenor of Scripture. Evil is there represented as
having been introduced by a being of this description, which
in some wonderful manner influenced the immaterial principle
of man. The continuance of evil in the world is frequently im-
puted to the continued agency of the same being. Our igno-
rance of the manner in which the mind may be controlled, per-
verted, or directed, by the power of other beings, ought not to
induce us to reject the opinion. We are unable to explain
the operations of our own thoughts, but we do not therefore
deny their existence.

III. The doctrine of demoniacal possessions is consistent with reason and experience. We acknowledge that a merciful God governs the world, yet we are astonished to observe that exceeding misery is every where produced by the indulgence of the vices of man. An ambitious conqueror will occasion famine, poverty, pestilence, and death, to hundreds of thousands of his fellow men, whose lives are blameless and tranquil. If one man may cause evil to another, is it not possible that evils of a different kind might be produced by means of other beings, and the moral government of God remain unimpeached? We are assured that in the great period of retribution, other beings than man will be condemned by their Creator. The Scripture affirms this fact, that other accountable and immortal beings, superior to mankind, have been created, some of whom have not fallen; while others, under the influence of one who is called Satan, or the Devil, apostatized from God-perverted the mind of man-are still persevering in evil -are conscious of their crimes, and are now reserved in chains of darkness to the judgment of the great day. A future state alone can explain the mystery of the origin and destiny of man, and his rank in the universe of God. The whole supposition, that the demoniacs spoken of in Scripture were madmen, is crowded with difficulties. But let us take for granted the ancient and orthodox opinion-let us believe Christ to be divine, and pre-existent, conversant with the world of spirits, as well as with the world of men ; and if we then trace the progress of that evil he was appointed to overthrow from the beginning to the end, how much more easy and rational is the belief, that he exerted over this demon the power he will hereafter display at the end of the world, when apostate devils and impenitent men will be associated in one common doom?

IV. The facts recorded of the supposed demoniacs demonstrate also that they were not merely madmen. The insane either reason rightly on wrong grounds (u), or wrongly_on right grounds, or blend the right and wrong together. But these demoniacs reasoned rightly upon right grounds. They uttered propositions undeniably true. They excelled in the accuracy of their knowledge the disciples of Christ himself; at least, we never hear that either of these had applied to our

Luke iv. 33.

Saying, Let us alone: what have we to do with thee, Capernaum. thou Jesus of Nazareth? Art thou come to destroy us? I know thee who thou art; the Holy One of God.

Lord the epithet of the Holy One of God. They were alike
consistent in their knowledge and their language. Their
bodies were agitated and convulsed. The powers of their mind
were controlled in such manner that their actions were unrea-
sonable; yet they addressed our Lord in a consistent and
rational, though in an appalling and mysterious manner. Our
Lord answered them not by appealing to the individuals whose
actions had been so irrational, but to something which he re-
quires and commands to leave them: that is, to evil spirits,
whose mode of continuing evil in this instance had been so
fearfully displayed. These spirits answer him by evincing an
intimate knowledge both of his person and character, which
was hidden from the wise and prudent of the nation. The
spirits that have apostatized are destined to future misery-
their Judge was before them. “Ah, what hast thou to do with
us, in our present condition," they exclaim, "Art thou come
to torment us before our time?" And they entreat him not to
command them to leave this earth, and to go to the invisible
world (x). The demons believed and trembled.

It is an admirable observation of Jortin on this point, that
where any circumstances are added concerning the demoniacs,
they are generally such as shew that there was something præ-
ternatural in the distemper; for these afflicted persons unani-
mously joined in giving homage to Christ and his Apostles;
they all know him, and they unite in confessing his divinity.
If, on the contrary, they had been lunatics, some would have
worshipped, and some would have reviled our Saviour, accord-
ing to the various ways in which the disease had affected their
minds.

V. The other facts recorded of the demoniacs are such that it is impossible to conclude that they were madmen only. The usual and principal of these is that most extraordinary event of the possession of the herd of swine, by the same demons which had previously shown their malignity in the human form. It has ever been found impossible to account for this extraordinary event (y), excepting upon the ancient and literal interpretation of Scripture.

A singular instance of the absurdities into which some have been led, in their endeavours to overthrow the testimony of Scripture, and establish some proposition in their place which may seem more rational, or, as they very strangely think, more philosophical, may be found in Lardner, vol. i. p. 239; who, among the various opinions which had been advanced on the subject of the demoniacs, mentions one which endeavours to account for the destruction of the herd of swine, by imagining that Christ drove the lunacy, and not the demons, from the man into the swine.

VI. It cannot be supposed, as Doddridge observes, that our Lord humoured the madmen by adopting their language, and inducing his disciples to do the same. Hold thy peace, and come out of him-What is thy name-thou unclean spirit, &c. &c. These are all expressions which imply truths and doctripes of infinitely greater moment than any which could be conveyed to the minds of his hearers by flattering a madman, or increasing and encouraging the religious errors of a deluded and wicked generation.

Dr. Lardner, in his remarks on Dr. Ward's Dissertations,

Luke iv. 35.

And Jesus rebuked him, saying, Hold thy peace, and Capernaum. come out of him.

quotes a letter from his friend Mr. Mole, which accurately
expresses the feeling that induced so many to reject what ap-
pears to me to be the plain narrative of Scripture. “This affair of
the possessions is an embarrassment, which one would be glad
to be fairly rid of," &c. &c. It is the part of reason to examine
the evidences of revelation. When reason is satisfied of its
truth, as it must be, its only remaining duty is to fall prostrate
before the God of reason and Scripture, and implicitly to be-
lieve the contents of the sacred volume in their plain and literal
meaning. This stage of our existence is but the introduction
to, and the preparation for another, and it seems therefore but
rational and philosophical to conclude that some things would
be recorded in revelation, which should serve as links to connect
the visible with the invisible world. Among these may be con-
sidered such facts as the resurrection-the three ascensions-
the visits of angels-the sudden appearances of the Jehovah of
the Old Testament-the miraculous powers of prophecy con-
ferred upon the favoured servants of God. Among these events
also, I would place the fact of demoniacal possessions. As at
the transfiguration Moses and Elias appeared in glory, to
foreshow to man the future state of the blessed in heaven; so
also do I believe that the fearful spectacle of a human being
possessed with, and by evil spirits, was designed as a terrible
representation of the future punishment. The demoniac knew
Christ, yet avoided and hated him. An outcast from the intellec-
tual and religious world, he grieved over his lot, yet he could not
repent. In the deepest misery and distress, he heightened his
own agony by self-inflicted torments. The light of heaven,
which occasionally broke in upon his melancholy dwelling among
the tombs, served only to make more visible the darkness of his
wretchedness, and embittered every anguish and suffering by
the torturing remembrance of what he was, and what he might
have been. Although I have not met with the opinion else-
where, I cannot but consider, that we are here presented with a
fearful and overwhelming description of the future misery of
the wicked, by the visible power of the devil, over the bodies
and souls of men. The account of demoniacal possessions may
be regarded as an awful warning addressed to mankind in gene-
ral, lest they also come into the same state of condemnation.
At the last day, when every eye shall see Him, and every knee
bow down before Him, many, like the raving demoniac, shall
hail the same Saviour, who died to redeem them, with unavail-
ing horror and despair. Many like the demoniac will be com-
pelled to acknowledge his divinity-" We know thee, who thou
art, the Holy One of God," while they join in the frantic and
piercing cry," Art thou come to torment us?"

It appears to me also, that the demoniacs powerfully repre-
sent to us the state to which all the sons of Adam would have
been reduced for ever, if the Son of God had not descended from
heaven, to accomplish the wonderful plan of redemption, which
is revealed in the inspired writings. The experience of com-
mon life, indeed, not unfrequently sets before us many deplor-
able instances of the exceeding degradation to which the human
mind may fall, when it becomes the slave of the passions, unin-
fluenced by religious principle. We seldom sufficiently appre-
ciate the incalculable benefit which has already accrued to the
world from the influence of the Christian Religion.

With respect, then, to the demoniacs of the New Testament, we

M

may conclude, that it is with this doctrine as with many others in
the New Testament. The traditional, popular, literal, and sim-
plest interpretation is most probably correct, for this very satis-
factory reason, that the difficulties of the new interpretation are
always greater than that which is rejected. We have here the
actions of the Saviour and the destroyer. On one side we have
the wonderful doctrine, that it has pleased the Almighty to permit
invisible and evil beings to possess themselves in some incompre-
hensible manner of the bodies and souls of men. On the other
we have Christ, the revealer of truth, establishing falsehood,
sanctioning error, or encouraging deception. We have the
Evangelists inconsistent with themselves, and a narrative,
which is acknowledged to be inspired, and to be intended for
the unlearned-unintelligible, or false. Between such difficul-
ties I prefer the former; and, if I cannot comprehend, I bow
my reason to the Giver of reason, and confess with reverence
the superiority of Revelation. The difference between Chris-
tianity and Philosophy, or the mode of speculating which as-
sumes that title, may be said to consist in this. In matters of
philosophy, the vulgar may be in error, and the speculatist
may be right. But, in Christianity, the popular opinion is
generally right. The speculator, the philosopher, who would
fashion Christianity according to his own notions of truth and
falsehood, of right, or wrong, generally concludes with error.

P.

(a) Works, 4th edit. fol. London, p. 28, &c. sermon on John x. 20.
and b. iii. ch. v. on the demons of the New Testament. (b) Enquiry
into the Demoniacs of the New Testament. (c) Enquiry into the dis-
eases of Scripture. (d) Essay on the Demoniacs of the New Testa-
ment. (e) Remarks on Dr. Ward's dissertations, works, 4to. edit.
Hamilton, vol. 5. p. 475. and vol. i. p. 236. Discourses on the Demo-
niacs. (f) In Matt. iv. 24. (g) Essay prefixed to his Harmony, 4to.
edit. p. 172. (h) Dissertation on the Demoniacs. (i) Remarks on
Ecclesiastical History, works, 8vo. edit. vol. i. p. 199. (k) Essay on
the words Διάβολος, Δαίμων, and Δαιμόνιον prelim. dissert. vol. i.
p. 182. 4to. edit. of the work on the Gospels. (1) Critical Introduction,
2nd edit. vol. iii. p. 483. (m) Essay prefixed to the Harmony. (n)
Analysis of Chronology, vol. ii. p. 764. See also Bishop Gleig's edition
of Stackhouse, vol. iii. p. 57. and Doddridge's Lectures, vol. ii. 431.
Kippis' edition. (0) Arrangement of the Old Testament, vol. ii. p.
&c. &c. (p) 'Ειναι πάντα τὸν ἀέρα ψυχῶν ἔμπλεων καὶ τουτους
daipováç Te Kai hpwas voμíšɛodat. Diog. Laert. lib. 8. s. 32. apud
Biscoe, p. 285. (q) Tòv кóoμov daμóvwv æλýpn. Diog. Laert. lib.
who
i. §. 27. ap Biscoe. (r) They much mistake, says Mr. Biscoe
assert that Dæmoniacs abounded in the Jewish nation alone. We learn
from the writers of other nations, that they abounded elsewhere. If
they were not always known by the name of Dæmoniacs, they were
spoken of under several other names, which signify the same thing,
such as ἐυρυκλεῖται, νυμφόληπτοι +, θεοφόρητος §, θεόληπτος |,
φοιβόληπτοι (, πύθωνες Bacchantes ++ Cerriti, Lavati ‡‡, Lym-
phatici S, Nocturnis Diis, Faunisque agitati. (s) Intellectual Sys-
* History of the Acts confirmed, p. 283.

642.

+ Εγγασρεῖται δε καὶ ἐυρυκλεῖται ἐκαλοῦντο, &c. schol. in Aristophan. Vesp. p. 503.

Plato in Phæd.

Ο Φρενομανής τις εἶ Θεοφόρητος Asch. Agamemnon, 1149.

Scholia in Sophoc. Antiq. ad v. 975.

** Plut. de Orac. def. p. 414.

Herod. Melpom. §. 13.

+ Plaut. Amph. act 2. scene 2. v. 71 Herod. lib. iv. §. 79.

Plaut. Mon. act. 5. scene 4. v. 2. Bag. Amph. v. 5, &c. &c. &c.
Plin. Nat. Hist. lib. 25. s. 24. and lib. 27. s. 83, &c. &c.
Plin. Nat. Hist. lib. 30. s. 24.

Capernaum.