them) the Jews, entertained of the miraculous power of demons.

4. This miracle prevented feveral great inconveniences that would otherwise have attended the miniftry of Chrift. As he was fent only to the Jews", fo he never went out of their country, and seemed backward to work miracles for the benefit of the Gentiles', in order to avoid giving unfeasonable offence to the Jews, before the Gospel was offered them in its brightest evidence. Now, the lofs which the Gadarenes fuftained, prevented both Jews and Gentiles in thofe parts from applying to Chrift merely for the temporal benefit of his miracles, which was not their proper intention, and could not be dispensed to the Gentiles without increas

* Mat. xv. 24. chap. x. 6.

X

In Mat. xv. 21. we read, that Chrift departed into the coafts of Tyre and Sidon, sis và μéen Τύρα καὶ Σιδώνος. Σίς hic eft verfis, ut tranftulit Syrus. Nam is τa μlógia inquit Marcus, ad confinia Tyri & Sidonis. Grot. in loc.

y Mat. xv. 21. 27.

ing the prejudices of the Jews. At the fame time, the behaviour of the Gadarenes, in intreating Chrift to depart out of their coafts, ferves to fhew how ill difposed they were at that time to receive the fpiritual bleffings of the Gofpel; which is á farther vindication of the conduct of Chrift in declining all familiarity with them. With refpect to the Jews, this miracle, which was performed during the most public part of Chrift's ministry, and while his popularity was at its greatest height, was useful or neceffary to strike an awe upon their minds, to prevent their raifing tumults in his favour, (as they were inclined to do) and their following him merely from worldly motives. The intention of this work in fome degree correfponded to the miraculous punishment of Ananias and Sapphira, which created a mighty reverence of the apostles, and prevented unbelievers from joining them

themselves to the Chriftian church, in or der to share in its charitable donations".

Laftly, though the Gospel, confidered as a difpenfation of mercy, was, with great propriety, confirmed chiefly by miracles of mercy; yet it was neceffary there should be fome examples of severity, to check the presumption of mankind in all ages, and to warn them of the danger of rejecting a divine prophet, who, though he eminently appeared as the meffenger of God's love, was also the appointed minifter of his justice.

Indeed, the deftruction of the fwine, in so very extraordinary a manner, could scarce fail of roufing the spectators of this miracle, and the numerous fufferers by it, into thought and reflection, however loft they might be to more ingenuous motives. The fact was of fuch a nature, as to alarm the attention of the very enemies of Chrift, and to provoke their inquiry into the evidence of it; for it * A&t. v. II, 13.

carried with it the face of injury and injuftice towards the owners of the fwine, and confequently furnished them with a feeming objection against Jefus. A ftrict inquiry muft foon convince them of the fact; and the fact itself, when maturely reflected upon, pointed out its author, God, who hath a right to dispose of the lives of his creatures". The life of the fwine was of no importance compared with the conviction, and fpiritual in

Some have thought, that the deftruction of

the swine was a juft ground for accufing Chrift before the civil magiftrate. But such an accufation must have been formed upon the fuppofition of the truth of the miracle, and consequently must have admitted, that Chrift acted by an immediate commiffion from God, (whofe juftice, notwithstanding the lofs fuftained, can no more be arraigned,, when brute-creatures are deftroyed in a miraculous manner, than when they perifh by natural diftempers.) The enemies of Chrift were too wife to proceed upon fuch grounds; and the immediate fufferers, instead of impeaching Chrift's moral character, dreaded the continuance of fo great a prophet amongst them, left they should fuffer fome farther teftimony of the divine displeasure.

Atruction

ftruction of mankind: the great object which Chrift had in view".

TH

SECT. III.

HE most popular argument in favour of real poffeffions, is drawri from the language of Chrift and his apostles, in performing and recording the cure of demoniacs, or in defcribing the cafe of these unhappy perfons..

The facred hiftorians, it is alledged, affirm, that they brought to Jefus those that were poffeffed with demons; and in like manner, that to the apoftles they brought them that were vexed with unclean Spirits. St. Luke defcribes the damfel at Philippi, by saying, that he was pof

b Non quod concefferit Salvator dæmonibus quod petebant, dixit, Ite: fed ut per interfectionem porcorum hominibus falutis occafio præberetur. Hieron. in Matt, tom. iv. p. 29. m.

Matt. iv. 24. Mark i. 32.

X 2

a Acts v. 16.

Seffed