ntention to deceive, ufes words different from the rest of the lefs he gives express notice of ng. Whoever affumes a liberty a new meaning to words, withning it, cannot intend to enut to confound or infult the dings of men. A conduct of would be peculiarly heinous in tor of the people, who never er than to the obvious and orfe of words, of such especially ontinually in common converhall we then caft fo foul a rethis on Chrift and his apostles, em with guilt of the deepest 1 we take it for granted, that thus guilty, without the least proof?

red writers have not particuined the fenfe in which they rd, demon. Now, is it not a erence from hence, that they ord, as they do all others, in

meaning, would not they have given us notice of their doing it? Was not fuch notice neceffary to prevent mistakes?

The Greek language, in the age of the Gofpel, was very generally spoken in all the cultivated parts of the world, not only by the Gentiles, but by the Jews alfo who were difperfed amongst them, and even by the inhabitants of Judea. It is the language in which the New Testament was written, which was defigned for the ufe of the bulk of mankind. Demon in this language was not a new word, invented by the facred writers to exprefs their own peculiar opinions, but was in daily use with all men in their age, as it had been for ages before. Now, can it be reafonably fuppofed, that these writers, when they adopted this

e Differt, on Mir. p. 174. compare Mat. xv. 22. John viii. 48, 52.

word,

ere ignorant of its usual fignifihich was that of a Pagan deity, I man? We are certain they: ignorant of this fignification of hey have recorded an inftance he Heathens, in which it could plied to any other than deified irits. To fuch fpirits, they new, the word was applied in à Scriptures, I mean, in the verfion of them, with which intimately acquainted. Nay, ed, that they do themfelves s term to defcribe the Heaand other deified or beati

n fpirits. From these pre

. 18. He feemeth to be a fetter forth ons or gods. See Differt. on Mir.

8. See alfo below, fect 10. 20, 21. See below fect. 1o. and - P. 201.

.1. Giving heed to doctrines concernSee Differt on Mir. p. 167. In

the writers of the New Teftament, they meaned fuch human fpirits as were thought to become demons after death; unless fome good reafon can be given for their affigning this word a meaning on this fubject, quite different from that which the Heathens, the authors of the Septuagint, and they themselves affign: it on other occafions.

But they could not affign the word a different meaning on this subject, without running counter to the fenfe of all mankind in their age. For whatever was then taught concerning other evil fpirits; yet, both Jews and Gentiles were agreed in referring poffeffions to

Rev. xvi. 14. mention is made of the Spirits of demons working miracles; by which Mr. Pyle understands pretences to infpiration and miracles, in confirmation of the doctrines of ghosts, demons, and faints.

the

of departed men. Not a fingle from any cotemporary or earhath hitherto been produced. elifts could not be ignorant, Ting demons were univerfally be; and confequently muft t they would be mifunderthey must defign, to be mif

by the world, if without

without any

they ufed the word in a iar to themselves on the subus; efpecially as they were fe it on other occafions in its nification,

no inconfiderable confirmathat hath been offered coneffing demons, that the priftians understood hereby hu

and represent this as the ion of the world. None ter qualified to inform us of enfe of thofe ages, concernect under our confideration, Martyr. He was born in

Pa