Those who were

any fraud. s to the demoniacs (and fuch the nts of Chrift probably were) ot doubt of the reality of their - or its cure, when they faw it fo fully transferred to the swine. · Chrift established the credit, not the miracle performed upon thefe, on all other demoniacs, for the conand benefit of mankind. s intention was benevolent, more lly towards the Gadarenes, is cerom his refusing to give the perfons he cured leave to accompany him, dering them to acquaint their coun

That

fides his own difciples, and the failors who to the fhip in which Chrift and his difad arrived, he was attended by many others, 1. 36.) and all of them it is probable were s to the demoniacs. Before this time, he lowed with uncommon zeal by multitudes er he went. Mark i. 45. r against Ward, p. 13.

Luke iv. 42, 43.

trymen,

The lols of the iwine would propagate the fame, as well as establish the reality of the miracle performed upon these demoniacs. The cure of a demoniac in this

obfcure part of the country, might have been little known or remembered, had it not been attended with fome extraordinary and affecting circumftances; fuch as would neceffarily excite the attention of

f Mark v. 19. Luke viii. 39. Concerning one of the demoniacs, we are told, that he did accordingly publish in Decapolis how great things Jesus had done for him. And all men did marvel. Mark

V. 20. As the demoniacs were well known in their cure must have a greater effect here, than amongst perfect strangers.

these parts,

t

They that fed the fwine fled, and told it in the city, and in the country, divulged every where both the lofs of the fwine, and the cure of the demoniacs, Mat. viii. 33. Mark v. 14. Hereupon the people came in a body to Jefus, faw with aftonishment, the demoniacs restored to the use of their reason, and received a particular account and full confirmation of what had befallen the fwine. Mark v. 15, 16. Luke viii. 35, 36.

man

into the character of Chrift, and pare them to receive the fubfereaching of his apoftles. Most beneficial to them was this miraheir temporal lofs was the means gaining everlasting bleffings. he miracle performed upon the

as calculated to correct the falfe , concerning the power of demons, were entertained in that age, as y Jews as Gentiles, by both of Gadara was inhabited. Very far ither of them from wanting (what have fuppofed it was the exprefs of Chrift on this occafion to give proofs of the great power of deover mankind. The belief of their was already too deeply rooted in nds of men, and was the ground of idolatry and superstition.

us examine then the nature of the le in question, and fee whether it ns any proof of the power of de

mons.

the conviction of mankind, confifted in transferring the diforder of the demoniacs to the swine; or rather in the fwine becoming mad, immediately after the men were cured. Now, upon what ground do you affirm that this effect was produced by demons? If they had any concern in it, it was by foliciting the interpofal of Chrift; which looks like an acknowledgement of their own impotence. It took place at the command of Chrift: to him therefore, and to that divine power by which he acted, it is most natural to refer it. You allow that God was the author of the miracles performed upon the demoniacs. The history afcribes them to him in the most exprefs terms ", calling them, (as we have just now seen) great things which God had done for the demoniacs; not things which he permitted the devil to do for them. Now, the history "P. 298, note

he author of the disorder of the than of the cure of the demoniacs;

the fame fovereign word, GO, Lefe miracles were accomplished. nnot therefore afcribe them to difcauses. That the madness of the was not owing to a demoniacal is farther evident from hence, that diforder terminated in their deon; an event which it was the inof the demons to ufe all poffible to prevent; because, according to is deemed) their own conceptions ngs, it expofed them to fome terrinishment, Now, fince it clearly -s, that the madness of the fwine was ving to the agency of demons, is it natural inference from hence, that adness of the demoniacs was not owO that caufe; that the request in ular made in the name of the deto enter the herd of fwine, and

quently all the other parts of their