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ficknessesk, and consequently imply some disorder or distemper in the human frame, from whatever cause it might proceed,

The miracle wrought upon the demoniacs, is often described in the same terms as that wrought upon the diseased; terms that necessarily imply their having previously laboured under a real dif-, temper. St. Matthew fays equally concerning demoniacs, lunatics, and paralytics, he healed them. The same historian describes the cure of the daughter of a woman of Canaan, who was grievously vexed with a demon, by saying, that she WAS MADE WĦOLE". A great multitude of people, says St. Luke, came to be healed of their diseases; and they that were

k Ta's so beveias, xai tas vóors. Had not poffeffions been included under diseases, the mention of them would not have been omitted, Mat, xi. 5. See below, fect. 10.

I 'ElpáTEUTEV AUTÓS, Mat, iv, 24.
" 'lábn. Mat, xv. 28.

vexed

...

vexed with unclean spirits, and they were healed. At another time, he tells us, that Chriff cured many of their infirmities, and plagues, and evil spirits. In describing the miracle wrought upon demoniacs, the evangelists say indifferently, Christ expelled the demon, or, that he healed the demoniac?. From hence it appears, that a real disorder was cured, whenever Christ is represented as eje&ting a demon. Amongst the Greeks and Romans also, as well as amongst the Jews, those persons who were

n 'E DEPXTEÚOUTO, Luke vi. 18. ο Έθεράπευσε πολλές από νόσων και μασίγων και TUEUPÓTW woungôv. Luke vii, 21. In ch. viii, 2. we read of certain women which had been healed of evil spirits. See also Az. v. 16.

Concerning the epileptic youth, it is said, thy disciples could not (Jepant eŪC ) cure him, Mat. xvii. 16. The demon departed out of him; and the child was cured (illepanteúbn) from that very hour, v, 18. In Luke ix. 42, it is said, Jesus healed the child. See also Mat, viii. 16, 17. just now cited, where Christ's bearing away our ficknesses, includes the cure of possessions, as well as of other diseases.

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thought

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thought to be poffeffed, suffered grievous distempers. This will appear with the fulleit evidence in the two following fections, where we are particularly to explain the nature of those distempers, which were imputed to poffeffions. All that we mean here to affirm, is, that demoniacs were afflicted with certain distempers,' whether the possession of demons was the real, or only the reputed 'cause of them. It was indeed from the well-known appearances and fymptoms of certain diseases, that the an. cients inferred, that the patients were c-possessed.

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SECT.: V.

Prop. V. The particular disorders which

the ancients, whether Heathens or Jews, · ascribed to the popefion of demons,

were such only as disturbed the under

standing, ... To prepare the way for the proof of

- this propofition, it is necessary to to observe, that we are carefully to distinguish, though the distinction hath not been attended to, between difeases fupernaturally inflicted and polSefions. The ancient Heathens attri. buted diseases, not only those attended with extraordinary symptoms, (as Dr. Sykes 9 apprehended,) but diseases in general, to the anger of the immortal gods'; and accordingly from them sought

9 Inquiry, p. 6.

* Morbos tum ad iram deorum relatos esse, & ab iisdem opem Celsus, lib. i. præfat.

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immortalium posci folitam,

for

for relief'. Sick persons advised with their priests and prophets, as we now do with our physicians; and expected to be restored to health by luftrations and charms, without the use of natural remedies, except futh as were suggested by the gods. They did not, however, represent all persons whom the gods or demons visited with diseases, as having those gods or demons within them, which was fupposed to be the case with all demoniacs. When they became such, the demon was thought to enter them; and at his leaving them, or being expelled from them, they no longer came under this denomination. While he remained

[ See Young on idolatry, yol. ii. p. 85.

In the evangelical history we read, that " the demons ('EFERBóvres Talov sis tak ayam) 6 came out of the men, and went into the herd of - swine,” Mat, viii. 32. Compare Mark i. 26. Indeed, the expression of cafting out demons, which so often occurs in the New Teftament, thews, that the popular opinion was, that they had been in the demoniacs. Agreeably to this opinion, the

in

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