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of a demon, and of a disease; of the demon who ruled over those who drank too much new wine, and of the effect produced by that excels. Hence it came to pass, that what was peculiar and diftinguishing in the cafe of any perfon fpoken of as poffeffed, the particular kind and effects of his madness, were well understood by faying, he had a demon, an evil demon, an unclean demon, a dumb spirit, a deaf and dumb fpirit. In like manner, when we read, that the damfel at Philippi had a spirit of divination or Apollo; we are hereby informed, what her pretenfions were, and that he was fubject to that peculiar kind of melancholy and madness, to which enthusiastic divinatory fits were thought to be incidental. When it is related of fome perfons, that they had feven demons, or a legion, we do not hereby understand, (as by fome we are fuppofed to do) that they had so many different difeafes; these phrases exprefs the degrees of infanity, (together, per

haps,

haps, with fome diverfity in the fymptoms.) Those who believed that one demon could difturb the understanding, prefumed that a great number of evil fpirits could disturb it ftill more, and produce more violent effects. Hence the different degrees of infanity were expreffed by different numbers of demons. In the parable of the ejected demon, who afterwards returned to the man from whom he had been expelled, with seven other fpirits more wicked than himself, the condition of the demoniac is fuppofed to become hereby more deplorable than when he was firft poffeffed ". Mary Magdalene, out of whom went feven demons', and the man with a legion more efpecially, were ftark mad. These perfons refembled thofe amongst the Romans who were faid to be full of ghofts*.

h Mat. xii. 45.

1 See what was obferved above concerning Mary Magdalene, p. 105.

k

See note, p. 347, and above p. 79. note i.

It being known what effects the ancients described by poffeffion, it is impoffible we should be ignorant what they meaned by difpoffeffion. If the former phrafe was expreffive of a diforder, the latter must be fo of a cure. The demon and the disorder were originally fupposed to bear to each other the relation of cause and effect: and the ceafing of of the effect was implied in, and expreffed by, the removal of the caufe. As the entrance of demons into any person denoted his becoming mad, fo their going out, or being caft out of him, neceffarily included his coming again to himself'. Nothing more than the outward effect, the restoration of the demoniac to his right mind, could be meaned by the expulfion of demons, when the phrase was used by those who did not believe the reality of poffeffions. From hence it follows, that when we read in the New Testament, that Chrift and his apostles See above, p. 103, and 281.

caft

caft out demons; this muft mean, that they cured demoniacs; and it can mean no more. If by poffeffion they intended only to describe a disorder, as we have fhewn they did; the removal of it was all they could intend by difpoffeffion. And therefore when we are told, that the demon threw down a man, who is said to have an unclean spirit, and convulfed him, and then came out of him, and hurt him not "; the meaning must be "that his disorder, which was of the kind afcribed to demoniacal poffeffion, returned upon him with great violence; but though he had usually suffered much pain under the paroxyfms of it, our Saviour, the very moment he fell into his fit, interpofed for his relief, prevented his pain, and restored him to a state of perfect fanity." Accordingly we find, that the evangelifts, in defcribing the miracles Chrift performed upon demoniacs, fay indifferently, that he caft out demons, or

Luke iv. 33. 35. Mark i. 23. 25, 26.

that

that he healed the demoniacs; and fometimes use both these phrafes as equivalent". When we read, that Chrift cured many. of infirmities, and plagues, and evil spirits° ; and that certain women had been healed of evil spirits and infirmities; is it not most natural, if not neceffary, by evil Spirits to understand a disease, fuch as was originally afcribed to evil spirits, and hence came to be defcribed by these terms? Infirmities, plagues, and evil spirits, feem to be mentioned only as fo many distinct species of diseases, and as being equally the fubjects of Chrift's healing power. Evil fpirits, thus understood, might be said with propriety, to be healed; or the patient might be faid to be healed of them. But to heal evil fpirits, literally taken, or to be healed of them,

"The demon departed out of him, and the child was cured, Mat. xvii. 18. Jefus rebuked the unclean fpirit, and healed the child, Luke ix. 42. See above, p. 67.

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• Luke vii. 21.
P Luke viii. 2.

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