An Essay on the Demoniacs of the New Testament

SECT. VI. PROP. VI. The demoniacs fpoken of in the

New Teftament, were all either madmen or epi-

leptics, p. 92.
This proved from the Jews re-

proaching Chrift with having a demon, p. 93, and

Beelzebub, p. 96, from the fimilar reproach they

caft upon John the Baptift, p. 97, and from the de-

fcription of the Gadarene demoniac, p. 100. Mary

Magdalene's feven demons underflood by Celfus as

expreffive of her phrenzy, p. 105. The pythoness at

Philippi was a raving prophetefs, ib. Epilepfy af-

cribed to poffeffion, and on what account, p. 107.

The general idea which the ancients had of demo-
niacs, p. 110. The account here given of the New
Teftament demoniacs cleared from the objections of
Dr. Lardner, p. 112. This account juftifies the re-
présentation before made of demoniacs, as perfons
that laboured under real diforders, p. 118. Shews
upon what grounds poffeffions are diftinguished from

'diseases in general, and from lunacies in particular,

ib. and for what reafon madness and epileptic fits,

rather than other diforders, are afcribed to poffeffion,

p. 124. Lastly, it is confirmed by the view given

us of the demoniacs in the Chriftian church, who

A 4

were

were all either mad, melancholy, or epileptic per-

fons, p. 126.

SECT. VII. PROP. VII. Demoniacal poffeffions (whe-

ther they are supposed to be real or imaginary,) and

the diforders imputed to them, were not peculiar to

the country of Judea, and the time of Chrift; nor

doth it appear that they abounded more in that coun-

。

try, or at that time, than any other, p. 128. The

reasons invented to account for their abounding in

the age of the Gospel, p. 129. The fact difproved

by numerous teftimonies, p. 134.

SECT. VIII PROP. VIII. The demoniacs of the New

Teftament are not different from thofe mentioned in

other ancient authors; and a like judgment, is to be

formed of both, p. 142. The bishop of Gloucefter's

attempt to make a diftinction between them, con-

fidered, p. 144.

SECT. IX. PROP. IX. There is no fufficient evidence

from reason for the reality of demoniacal poffeffions ;

nay reason ftrongly remonftrates against it, p. 150.

No natural evidence of the spirits of dead men having

power to enter the bodies of the living, ib. The dif-

orders imputed to poffeffion, may proceed from na-

tural caufes, p. 152. Who firft invented the doc.

trine of poffeffions, p. 153. By whom it hath been

rejected, p. 155. Disorders deemed demoniacal do

proceed from natural caufes, p. 159, and are cured

by natural remedies, p. 163. Are inconfiftent with

the order of the natural world, p. 166, and with the
wisdom and goodness of God, p. 167. The abfur-

dity and danger of allowing, that men are in the

power of fuperior malevolent fpirits, p. 168,

SECT. X. PROP. X. The doctrine of demoniacal pof-

feffions, inftead of being fupported by the Jewish or

Christian revelation, is utterly fubverted by both, p.

173. I. This doctrine was not originally founded

on revelation; neither taught, nor referred to, by
the ancient prophets, ib. Saul's evil spirit, explain-
ed, p. 174. On what occafions the mention of
poffeffions might have been expected in the Old
Teftament, had this doctrine been revealed under
that difpenfation, p. 175. It was generally enter-
tained before the age of the gofpel, p. 179, but ne-
ver received the fanction of Chrift or his Apoftles,

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p. 181. II. It is inconfiftent with the fundamental

principle both of the Jewifh and Christian difpenfa-

tions, p. 182, with the evidence of miracles in ge-

neral, on which they reft, p. 184, and with the

nature of that miracle in particular, which was per-

formed upon demoniacs, p. 185. III. The abfolute

aullity of demons, to whom poffeffions were afcribed,

affected by all the prophets of God, when profeffedly

delivering their divine meffages to mankind, p. 189.

St. Paul's reafoning on this fubject in his ft Epiftle
to the Corinthians, examined at large, and that deala-

ration in particular, We know that an idol is nothing in

with the world, Ch. viii. 4. p. 193. 1. By an idol, he here

means a Heathen demon, or deity, p. 194. 2: The de-

mons of the Heathens here fpoken of, were not devils,

p. 199, but deified human fpirits, as is fhewn from

the ordinary acceptation of demons amongst the

Greeks

Greeks, p. 202, from the conftant use of the word

in the New Teftament, p. 206, (particularly in

Acts xvii. p. 208, 1 Tim. iv. 1, p. 210. James ii.

19. p. 211. Rev. ix. 20, ch. xvi. 14, ch. xviii. 2,

p. 218, 219) from the occafion on which it is ufed

in the place in question, p. 220, and from the Sep-

tuagint, p. 223. 3. Thefe Heathen demons were

nothing in the world, p. 224. 4. As mere nullities

they were esteemed by St. Paul himself, as well as

by other Chriftians, p. 229. 5. This opinion a juft

inference from the fundamental articles of Chriftiani-

ty, p. 232. Demons being mere nullities, there

never could be a real demoniac, p. 239.

CHA P. · II.

Attempting to folve the several objections

against the foregoing explication of the

Gospel demoniacs, p. 241.

SECT. I. The objections drawn from what was faid

and done by the demoniacs themselves, confidered,

P. 242. 1. From their knowing and proclaiming

Jefus to be the Meffiah, ib. 2. From their being

forbidden by Chrift to discover him, p. 249. 3.

From their arguing rationally with Chrift, and speak-

ing to better purpose, than the bulk of those who

were in their fenfes, p. 259. How ill this obferva-

tion applies to the Gadarene demoniac, ib. His

conduct accounted for on the fuppofition of his not

being

SECT. II. The objection drawn from the deftruction

of the herd of fwine, p. 280. The fwine were not

driven into the fea by the two madmen, ib. but
grew mad at the inftant the demoniacs were cured,

p. 281. Their madness was not owing to the in-

fluence of demons, but to a divine agency, p. 291.

The miraculous deftruction of the fwine vindicated,

P. 294. I. It was a juft punishment of the owners,

ib. It ferved, 2, To afcertain the reality, and to fpread

the fame, of the miracle performed upon the demo-

niacs, p. 296. 3. To correct the falfe notions of

the world concerning the power of demons, p. 299:

4. To prevent feveral great inconveniencies that
would otherwife have attended the perfonal miniftry
of Chrift,, p 303. 5. To warn all, who, overlook-
ing the justice of God, are in danger of abusing the
Gofpel, confidered as a difpenfation of mercy,

P. 305.